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10 All your works praise you, Yahweh, *
and your faithful servants bless you.
11 They make known the glory of your kingdom *
and speak of your power;
12 That the peoples may know of your power *
and the glorious splendor of your kingdom.
13 Your kingdom is an everlasting kingdom; *
your dominion endures throughout all ages.
14 [*] Yahweh is faithful in all his words *
and merciful in all his deeds.
[* NRSV states: “These two lines supplied by
Q Ms Gk Syr”; and, they are not numbered as verse 14.]
15  Yahweh upholds all those who fall; *
he lifts up those who are bowed down.
16  The eyes of all wait upon you, Yahweh, *
and you give them their food in due season.
17  You open wide your hand *
and satisfy the needs of every living creature.
18  Yahweh is righteous in all his ways *
and loving in all his works.
19  Yahweh is near to those who call upon him, *
to all who call upon him faithfully.
This is the accompanying Psalm to the Track 2 Old Testament reading from Second Kings 4:42-44, where Elisha instructed: “Give it to the people and let them eat, for thus says Yahweh, ‘They shall eat and have some left.’” If chosen, this song will be read aloud in unison or sung by a cantor on the ninth Sunday after Pentecost [Proper 12], Year B, according to the lectionary for the Episcopal Church. Both will precede the Epistle reading from Paul’s letter to the Ephesians, where he wrote: “you may have the power to comprehend.” All will be presented before the Gospel reading from John 6, where he told of the multitude being fed and afterwards seen walking on the sea.
It must be noted that I have made adjustments to this song of praise, where the Episcopal Church has taken it upon itself to renumber the verses, as if David’s hand was inadequate and their more divinely led. The NRSV, to whom the Episcopal Church notes is the source of its translations into English, presents two lines as unnumbered, between verses fourteen and fifteen. They note those two lines as coming from a source other than the standard verses of Psalm 145. That note brings into question the source and ask why it is included at all. The Episcopal Church has yanked that football from the NRSV and begun running hard towards their own endzone, foolishly playing gods. I have bracketed the actual verse numbering that the NRSV presents, as they do not number the added lines. As an error on both their parts, they fear calling the God of David “Yahweh,” as did David. They put the words “o Lord” on his quill, rather than call Yahweh the name that is their God. I have returned all the mentions of a specific “Yahweh” to that state, as Yahweh is MY GOD.
It should also be noted that Psalm 145 is fully twenty-one verses, with each verse identified by a letter in the Hebrew alphabet. These letters numerically align with the verse number, such that the first Hebrew letter [aleph] is assigned to the first verse, and so on. Verse thirteen has the thirteenth letter assigned to it [mem - מ], but the fourteenth verse has assigned to it the fifteenth letter [samech - ס], which makes the fourteenth letter [nun - נ] be excluded, which makes the addition of a missing verse take that position, as the NRSV has placed it. Still, the point now is this reading is only a portion of the alphabet’s representations. Psalm 145 is read on five different dates in the lectionary cycle, once entirely and the other times partial, like this reading is. This is the only reading during Year B, with it optional. The added verse [numbered 14 by the Episcopal Church] will also be part of selected verses during the Proper 9 service, Year A. Two other readings [the exception being the one whole reading] avoid the verse 14 anomaly.
Verse ten is shown to say, “All your works praise you, Yahweh, and your faithful servants bless you.” While not read, verse nine ends by singing of “his works” [“ma·‘ă·śāw”], which is now continued in verse ten as “your works” [“ma·‘ă·śe·ḵā”]. The error of this translation is it makes it seem that “the works” [“massah”] appear out of thin air, for all to marvel at and praise. The reality must be seen as all of “the works” of Yahweh referenced here are those done by those married to Yahweh’s Spirit. As such, those doing “the works” must give “praise to Yahweh.” These are “the works” done by “the pious,” therefore “saints” [from “chasid”], who have been “blessed” by Yahweh to do these “works,” which then also “bless” others.
Verse eleven is then shown to say, “They make known the glory of your kingdom and speak of your power.” This says the “glory of Yahweh’s kingdom will speak” through those who have become the place where Yahweh rules. That place makes their bodies of flesh be His “kingdom.” As such, their “works” are what “speak” of that “glory,” as normal human beings are incapable of producing such “works.” Because normal human beings cannot produce such “works,” that reflects upon a divine “power,” which is only possible for those whose souls have married Yahweh.
Verse twelve is then improperly translated as “That the peoples may know of your power and the glorious splendor of your kingdom,” because “the peoples” is a paraphrase of that written. David wrote, “lə·hō·w·ḏî·a liḇ·nê hā·’ā·ḏām gə·ḇū·rō·ṯāw,” which literally translates to say, “he makes known through the sons of man his mighty acts.” The implication that “peoples may know” misinforms, as it gives the impression that all peoples have knowledge of what great things Yahweh makes happen. Those things are the “works” of the “sons of man,” of whom Jesus said he was one. The truth of knowledge [rooted in “yada”] is it means personal experience, from which comes true faith. This is knowledge the normal people do not possess, just as they cannot perform miracles and great things.
Verse thirteen then sings, “Your kingdom is an everlasting kingdom; your dominion endures throughout all ages.” This accurate translation requires one to recall verse eleven also speaking of a “kingdom.” Yahweh is Yahweh. Yahweh is the King only in the sense that a soul inhabiting a body of flesh is itself a ‘king’ with the power of that realm being its flesh – its ‘kingdom.’ This means a soul is “everlasting,” such that the submission of that soul, through marriage to Yahweh, makes Yahweh’s “kingdom” be the realm of each wife’s flesh, which is temporal and bound to die. Thus, David was not singing about Yahweh being a God so great that he lived in some vast place that is the fantasy of ‘heaven,’ because the reality of Yahweh’s kingdom is the soul and body of David, which was all David knew. To marry one’s soul to Yahweh means the “dominion throughout all ages” is eternal salvation earned by one’s soul.
The unnumbered verse, which would naturally seem to fall under the position for the letter nun, my seeking Hebrew websites that present Psalm 145 in the Hebrew, along with English translations, none of them show twenty-two verses, which is the number of Hebrew letters. All show Psalm 145 as a twenty-one-verse psalm. From investigating the esoteric meaning of the letter nun, the word means “snake” in Hebrew, with the glyph thought to be borrowed from the Egyptian hieroglyphic of a snake. The word also means “eel,” in Aramaic. Simply from this meaning, it seems quite possible that this one letter would be the one omitted from the Hebrew alphabet, so twenty-one verses would still be seen as metaphor for the whole alphabet. The one letter to leave out would be that designated to the serpent.
Because there are no sources of the Hebrew to audit, with only the insertion by the reference source listed by the NRSV to evaluate the English, it seems snakelike to offer any opinions in this commentary. I will add that the NIV makes a better footnote about what the Episcopal Church has assigned a number fourteen to, stating: “One manuscript of the Masoretic Text, Dead Sea Scrolls and Syriac (see also Septuagint); most manuscripts of the Masoretic Text do not have the last two lines of verse 13.” That will be as far as I can go with this set of words. It seems someone must have felt the need to add what seemed to be missing; and, I am certain whoever that was did not write in English; and, anything seen as “the Lord” would mean “Yahweh” was written.
Verse fourteen then sings, “Yahweh upholds all those who fall; he lifts up those who are bowed down.” In this fairly accurate translation of the Hebrew, the aspects of “fall,” “bow down,” “uphold” and “uplift” need to be see in spiritual terms, more than physical. The spiritual “upholding” and “falling” needs to be seen as the forgiveness of sins, when a soul makes sincere repentance to Yahweh. This leads to marriage of one’s soul to Yahweh’s Spirit. This continues through the persecution that comes, up to and including death, when the body “falls” away, while the soul is “upheld.” When the aspect of “uplifting” is seen, this is both the state of righteousness a soul leads while in the flesh and also the reward of eternal life after death. This spiritual “uplifting” comes after marriage, which is when one’s soul “bows down” or “bends” to the Will of Yahweh, as His servant as His wife.
Verse fifteen then sings, “The eyes of all wait upon you, Yahweh, and you give them their food in due season.” This verse most closely aligns with the Second Kings reading of the first fruits taken to Elisha, where grain for twenty loaves fed one hundred prophets, with leftovers remaining. This means “the eyes” are not physical, but those of spiritual insight, such that the truth is looked for, expected to be coming from Yahweh. The aspect of “in due season” means the truth will be exposed when the time is right. All “food” is spiritual knowledge which is fed to His wives so their devotion is enhanced daily, as omers of manna gathered.
Verse sixteen then sings, “You open wide your hand and satisfy the needs of every living creature.” In this, there should be a comma mark after “hand,” which separates the words that begin this verse saying, “you open your hand.” This must not be read as some cloudy “hand” of God coming down to earth and “surprise!” something material falls out for good little boys and girls to gather freely – like manna. A wife of Yahweh is “His hand” on earth. Therefore, to be “open” means the soul of that “hand” is no longer closed to receiving His Spirit.
To then read, “and satisfy the needs of every living creature,” the word translated as “living creature” is “ḥay” [“chay”], which means “living, alive.” This needs to be seen as a statement that a soul has gained the promise of eternal life – beyond the grave of physical death – so the “satisfaction” that comes is not for a need [that word, like “creature,” is an addition of paraphrase and not written] but for desire. Once a soul has been opened as a “hand” of Yahweh, the desire is to “satisfy” all the commands of Yahweh [as a submissive wife in marriage], because one’s soul has come “alive.”
Verse seventeen then sings, “Yahweh is righteous in all his ways and loving in all his works.” In this, the first word of the verse actually places focus on a state of “righteousness.” It is ridiculous to think Yahweh acts in any way, as Yahweh IS, thus the name “I AM That I Am.” It is only on the worldly plane that acts of life occur, with most acts being self-motivated, thus bound to eventually find sinful acts as routine. Those souls who have married Yahweh and become one with His Spirit then submit their bodies of flesh to His Will. That Will allows a soul to resist the influences of sin and that becomes one’s path that is “righteous.” That path is impossible to travel alone, with a soul not married to Yahweh.
The word translated as “loving” is “wə·ḥā·sîḏ” [from “chasid”], which means “kind, pious, godly, good, merciful, and saint.” This comes after a comma mark, which means this state of being [“following His ways”] has transformed a human being into one others will naturally gravitate to, either to persecute or learn from. The intuition of “love” makes this relationship justified as being a state that has come from marriage, where marriage is based on a love relationship. Still, this “love” is not to glorify one person’s soul, as it is to produce the “works” that are “saintly” and bring other souls to Yahweh.
The last verse in this selection is actually verse eighteen, which sings, “Yahweh is near to those who call upon him, to all who call upon him faithfully.” In the first half of this verse, the operative word is “near” [“qā·rō·wḇ”]. This word must be seen in terms of being “in relationship” with Yahweh, where “near” means being married – soul to Spirit. As Christians, a soul that is the wife of Yahweh then gives birth to the soul of His Son Jesus, which is resurrected alongside one’s soul. That divine presence then becomes the dominant soul in divine possession, which causes one’s body to act in righteous ways. As far as Yahweh being “near” then, the relationship that IS marriage [wife to Husband] then changes to also be a soul becoming another Son of man, making Yahweh be the Father. This is the purpose of David using that word first.
When one then sees this “near” state of being is due to “those who call upon him,” this does not mean Yahweh responds like a dog when called, where all one has to do is pray to Yahweh and He comes to the rescue. The word translated as “who call upon him” [“qō·rə·’āw”] means “those who proclaim [or speak] as him.” The word then written that has been translated into “faithfully” [“be·’ĕ·meṯ”] means that “called out” by His Saints will always be “the truth,” with “firmness” that cannot be bent and twisted to mean something other than the “truth.” The “faithfulness” is then, again, in the receiver of Yahweh’s Spirit, not Yahweh being “faithful” to someone who is not in relationship with Him.
This Psalm is chosen to accompany the Second Kings reading of a miracle of first fruits feeding a hundred prophets during a famine. This song of praise says Elisha and his hundred prophets were all married souls to Yahweh and the first fruits were the spiritual food that was Yahweh’s gift to them, to give them strength to continue without fear. Each verse in this song of praise places focus on a personal relationship that a soul must have with Yahweh. In that regard, one must be in love with God enough to call Him by name, not mumble out something generic, like “the Lord,” which every pagan on the planet has a god like that. One must have the soul guts to know Yahweh personally.
As a reading chosen to be sung aloud on the ninth Sunday after Pentecost, when one’s own personal ministry for Yahweh should be well underway, this sings of a know presence of Yahweh that others do not know and cannot know. This song of praise must be the individual saint’s song that revels in understanding, because one has ‘been there, done that.’ A ministry without a grasp of the meaning found here is lost and wayward. One must cease denying one’s soul marriage to Yahweh and begin a true ministry that knows the truth afforded upon one’s soul.