1 Hallelujah! Praise YAH!
Give praise, you servants of Yahweh; *
praise the Name of Yahweh.
2 Let the Name of Yahweh be blessed, *
from this time forth for evermore.
3 From the rising of the sun to its going down *
let the Name of Yahweh be praised.
4 Yahweh is high above all nations, *
and his glory above the heavens.
5 Who is like Yahweh elohenu, who sits enthroned on high *
[6] but stoops to behold the heavens and the earth?
6 [7] He takes up the weak out of the dust *
and lifts up the poor from the ashes.
7 [8] He sets them with the princes, *
with the princes of his people.
8 [9] He makes the woman of a childless house *
to be a joyful mother of children. praise YAH!
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Note: Verse six is shown as a second half of verse five, which it is not. There are nine verses in Psalm 113. Verse nine has words omitted from this singing, as it ends with a second “Praise YAH!”
Psalm 113 will only be read on this designated Sunday (once), in the three-year Episcopal lectionary cycle. It is the Track 2 companion lesson with the Old Testament reading selection from Amos 8. In the Track 1 companion Psalm 79 reading selection, not sung aloud in Episcopal churches is the introduction that states, “a psalm of asaph,” where the Hebrew word “asaph” means “gatherer.” Here, in Psalm 113, there are introductory words written, which in Hebrew are “hal·lū yah.” This, much like the misunderstanding of “asaph,” has been diminished in value, by a translation into English that says “hallelujah.” This leads singers of Psalm 113 to miss the meaning of “halal yah,” in the same way the ignorance of “asaph” keeps singers of Psalm 79 from understanding a spiritua; gathering is the intent of that psalm.
The Hebrew word “halal” is translated into English as “praise,” but the true meaning of the word is “to shine.” The Hebrew word “yah” (“יָ֨הּ”) is an abbreviated form of “Yahweh.” The two Hebrew words written to begin verse one – “hal·lū yah” – are followed by a vertical bar of pause (“׀”), which acts as a separation point for the instructional guidance for Psalm 113 being like that introducing Psalm 79, where Psalm 113 is a psalm “to shine Yahweh.” When “to shine” is seen, rather than “praise,” this makes the “gatherer” intent of Psalm 79 is spiritual, rather than physical; so, the spiritual intent of “to shine Yahweh” is also not a call for audible words of “praise.” The truth then of “to shine Yahweh” is to emit a halo of sacredness outwardly, emanating from within one’s soul.
In other psalms of David, where he seems to speak of “praising Yahweh,” it has become clear to me that David is not singing a command for readers of his songs to physically “praise Yahweh.” He sings that along with usage of the word “elohim,” where the true indication of David’s words are singing that the inner presence of the “elohim” is emanating this “praise” of Yahweh, which is actually a “shine” or halo. This means physical “praise” is impossible to maintain, as human emotions are like the Moon, always in a state of flux, waxing and waning. It is then physically impossible to “praise Yahweh” by human will-power. Thus, the only way possible to “praise Yahweh” is to be Spiritually Anointed by Yahweh (become a “Messiah” or a “Christ”) and spiritually elevated by the resurrection of Yahweh’s Son’s soul (Adam-Jesus) within one’s own soul, where that “elohim” becomes one’s Lord. That inner presence of the soul of Adam-Jesus then is the “shine of Yahweh” that David is calling his followers to also possess.
When all of this is seen and understood, then the remainder of verse one sings, “shine servants of Yahweh ; shine the name of Yahweh .” This says all souls that “shine Yahweh” are His “servants” or “slaves,” which is metaphor for a soul becoming a totally submissive wife of Yahweh. When “servant” is seen as a soul married to Yahweh, then “shine the name of Yahweh” is stating the assumption of a bride as a possession of her Husband, which places her soul (all souls trapped in human flesh are feminine, thus receptive of Spirit) “in His name.” The “name of Yahweh” is “Israel,” meaning one “Who Retains the elohim of Yahweh.” However, when that “elohim” has a “name” – as Adam or Jesus (a name meaning Yahweh Saves”) – then being “in that name” means being a minister of the Son, for the Father.
In verse two, David then expands on the intent of “to shine the name of Yahweh.” Here he sings, “come to pass the name of Yahweh kneeling,” where the Hebrew word “mə·ḇō·rāḵ” (rooted in “barak”) is translated as “blessed,” but also means, “to kneel.” The aspect of “blessing” is not something any soul trapped in a body of human flesh can do, just as no human can forever “praise Yahweh.” When the spirituality of “blessing” is seen as when Yahweh’s Spirit pours out upon a soul, then the element of “kneeling” says this occurs spiritually at the altar of divine marriage between a soul in flesh and Yahweh. Thus, the remainder of verse two sings, “from this time forth and forevermore.” That says the “blessing” of “kneeling” is the eternal salvation that comes from a soul permanently being infused with the soul of Yahweh’s Son (the presence of “shine,” thus “praise”), who becomes a wife-soul’s Lord ever after.
Verse three is translated above to project the sun’s rise and setting, but that is inaccurate. The Hebrew construct “mə·ḇō·w·’ōw” is rooted in “mabo,” meaning “entrance, a coming in, entering.” This in no ay projects an absence of light, as would be the case of the sun setting. This means verse three actually says, “from the rising of the sun until coming in ; to be shining , name of Yahweh .” This then says the “rising of sun” is the period of one’s life when a soul begins to see the light of truth that leads one to a commitment to Yahweh. The “rising of the sun” means the darkness of ignorance is removed and the truth of Scripture is sought. Those souls seeking the truth will then find the answers to their spiritual questions “coming in” to their souls, so their fleshy brains will begin to understand in a “new light” – the dawning of truth. It is from this path of truth that leads a soul to prove its commitment to Yahweh in spiritual marriage that the union between soul and Spirit then brings on the “shining,” which stays forever in the soul of the Son joining with a wife-soul. This is again restating the marriage that allows a soul to take on “the name of Yahweh.”
In verse four, the Hebrew word “gō·w·yim” is the masculine plural form of “goy,” which means “nation, people.” Because Yahweh does not marry “nations,” it is imperative to understand “people” is the intent of this usage by David. This means the verse sings, “exalted above all people ׀ Yahweh ; over the souls his glory .” Here, the Hebrew word “haš·šā·ma·yim” (from the root “shamayim”) is commonly translated as “heavens” or “sky,” but this (again) is a physical sense of understanding the spiritual. The truth of “the heavens” is that projects all eternal spirits or souls that exists between the physical realm and Yahweh. Yahweh created the “elohim” of Creation (who did His work) and “souls” are eternal spirits that are trapped in human bodies of flesh. The vertical bar of pause, placed after “above all the people,” forces one to contemplate how the “people” are souls trapped in bodies of flesh. The following use of “Yahweh” then says “the people” are eternal souls breathed into their flesh by “Yahweh.” The marriage of a soul in flesh to Yahweh is then what creates Yahweh’s Spirit and His Son’s soul joining those wife-souls, with the soul of Jesus being “over the souls [heavens] his glory.” This then says “his glory” is relative to “the shine of Yahweh.”
Verse five might imply the word “is,” but that statement of being is not written. David wrote, “who as Yahweh our elohim ; exalted who dwells .” In this, a letter added to “Yahweh” adds the preposition that becomes “of Yahweh,” “as Yahweh,” or “in Yahweh,” which says “who” is an extension that comes from “Yahweh,” who takes possession of “our” souls for Yahweh, becoming “our elohim,” which is the soul of the Son of Yahweh. This is then stated to “dwell” or “remain” as “our” possessing “elohim,” as that soul “exalted” within our souls, which is the source of the “shine of Yahweh.”
At this point, each of the first five verses has expressed direct association to the name “Yahweh.” Verse five is then the only verse that connects “Yahweh” to “our elohim.” This then becomes a signal that the following verses in this Psalm 113 are singing about this “elohim” that has taken possession of one’s soul, having been sent “by Yahweh” to be “our” Lord.
Verse six literally states in English (from the Hebrew): “this being brought down to behold ; in the souls and the flesh .” This says that this soul of Adam-Jesus is not to be some ‘pie in the sky’ imagination that is never personally known. Instead, it comes from on high (Yahweh) and is “brought down” into the worldly plane so a wife-soul can “behold” this divine presence within. Following the semi-colon mark, the metaphor of “heavens and the earth” must be related to “the people,” who are “souls and the flesh.” This says Yahweh sends His Son’s soul into the worldly plane of soul existence to save lost souls, who are imprisoned in the flesh of the earth.
In verse seven, it is important to see how David spoke from divine inspiration, knowing the soul of Jesus within his soul, well before the name Jesus became synonymous with the soul of Adam reincarnated into flesh by that name. When Jesus told his followers they would have to “raise you your stakes in the ground” (which commonly misleads as “your crosses,” making this act of support that raises a soul be seen as the self-sacrifice of death on a crucifix) be missed. Here, David sings, “he rises within the dust of the poor ; within the ash heap , he exalts the needy .” This is the meaning of what Jesus told his followers. It says every soul trapped in “dust” cannot be a soul married to Yahweh and one with the soul of His Son Jesus, unable to follow his lead as one’s Lord, unless one has taken the steps on the path that leads to divine marriage and the rebirth of Yahweh’s Son “within dust.” The “exaltation” of “the needy” says souls lost, seeking divine assistance, who sacrifice themselves in total submission of Yahweh’s Will, is found when the soul of His Son is found to be that “raised stake within the dust” and “within the ash heap” that is a self-ego burned to nothingness, in order to serve Yahweh as His wife-soul.
Verse eight then sings of “princes,” where the proper English translation has verse eight sing: “that he will dwell with princes , with princes him to the people .” In this, it must be realized that a “prince” is the son of the king, an heir in line to the throne. This title of royalty then means that the only “Prince” in line to Yahweh’s kingdom is Adam-Jesus; so, every soul that his soul possesses (as Lord) means those souls (those in both male and female bodies of flesh) will likewise be Sons of man and therefore “princes” in his name (Jesus – Yah Saves). Once thos divine soul has become the Lord that “dwells” within a soul and its flesh, these “princes” in the name of Jesus will be sent as “him to the people.” This states the ministry of saints in the name of Jesus, as the whole intent and purpose for Yahweh marrying a soul and sending His Son into that soul. It is not to save just one soul. It is for the Son to be reborn into the flesh many times over, so “Yahweh Saves” all lost souls who seek to marry Yahweh and become His Son reborn into ministry.
Verse nine then sings: “his dwelling ׀ the barren a human body , like a mother of children joyful , to shine Yahweh .” In this, the presumption to add “women” to the word written – “barren” – becomes limiting these words to the physical. Because all souls breathed by Yahweh into a body of flesh (either male or female) are of feminine essence, all souls (regardless of gender) are “barren” and unable to reproduce within their souls another soul. This makes the vertical bar denoting a time to pause and reflect on “his dwelling” being to realize “his dwelling” in any soul-flesh is NOT by any human design. Wishing to be a soul saved does not make one a saved soul, because ALL souls are “the barren in human bodies.” When David sings, “like a mother of children joyful,” this is the story told often in Scripture, when a “barren” woman” would be made pregnant with child, bring great “joy” into her life. As such, a soul that had been “barren in human body” knows “his dwelling” within his or her soul is an act of Yahweh, when the “barren” have now given resurrection to the Son of Yahweh, so his soul is reborn within each’s “human bodies.” The “joy” felt within that soul is then the theme of this Psalm 113: “to shine Yahweh.”