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9 Because you have made Yahweh your refuge, *
and the Most High your habitation,
10 There shall no evil happen to you, *
neither shall any plague come near your dwelling.
11 For he shall give his angels charge over you, *
to keep you in all your ways.
12 They shall bear you in their hands, *
lest you dash your foot against a stone.
13 You shall tread upon the lion and adder; *
you shall trample the young lion and the serpent under your feet.
14 Because he is bound to me in love,
therefore will I deliver him; *
I will protect him, because he knows my Name.
15 He shall call upon me, and I will answer him; *
I am with him in trouble;
I will rescue him and bring him to honor.
16 With long life will I satisfy him, *
and show him my salvation.
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This is the companion Psalm to the Track 2 Old Testament reading from Isaiah 53, where the prophet wrote, “like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth.” This song will be read aloud in unison or sung by a cantor on the twenty-first Sunday after Pentecost [Proper 24], Year B, according to the lectionary for the Episcopal Church. The pair will precede a reading from Hebrews, where Paul wrote, “[Jesus] learned obedience through what he suffered; and having been made perfect, he became the source of eternal salvation for all who obey him, having been designated by God a high priest according to the order of Melchizedek.”
This is the second half of Psalm 91. The first half will be read (six verses) during the Ordinary after Pentecost season in Year C. You will notice how I have restores the proper name written by David – “Yahweh” – replacing the poor substitute that says “the Lord.” In verse two, there is another mention of the proper name “Yahweh,” with a later word in the verse that is “elohay,” which means “gods of me” or “my gods.” This is a signal that David knew the difference between one particular God – Yahweh – and the One of many "gods." And, he knew that those who served Yahweh were His “gods,” as souls married to His Spirit, becoming extensions of Him on earth. This should already be realized by the time one reads verse nine; so, I have filled you in on what the reader needs to know for this song of praise to make sense: One needs to be one of Yahweh’s elohim.
Verse nine literally translates into English from the Hebrew as stating, “when you Yahweh my shelter ; the highest , have set your dwelling place .” This sings of marriage to Yahweh. To have Yahweh as one’s shelter or refuge, one has then submitted to His Will by agreeing to His terms of marriage – the Covenant. To think that Yahweh will be some form of protection otherwise means to think Yahweh is one’s bought and paid for bodyguard, who comes whenever you whistle for Him. That is the lowest way of thinking about Yahweh [seen by those who call Him “the Lord,” not His name – because it is not his or her name through marriage]. The “highest” is how one’s soul has been elevated through divine marriage, which is how Yahweh is one’s “shelter.” When David sang of Yahweh dwelling in him, he knew the presence of Yahweh within, as one of His elohim.
Verse ten then literally translates to say, “not shall encounter towards evil ; any plague not shall come near your tabernacle .” In this verse, David is continuing praise for one whose soul has become one with Yahweh and the “shelter” that affords one’s soul. That soul will not be approached by evil elohim, trying to steal that soul for Satan. The presence of Yahweh’s Spirit will be known by those “evil” elohim as being off limits. When the story of Job tells of a “plague” placed upon his skin, that was allowed by Yahweh. Satan had complained that Job had a “hedge” that kept evil away, which Yahweh lowered in that case; but the soul where Yahweh resides becomes His Tabernacle (within a body of flesh) and no pox will come near that spiritual residence. This is not a guarantee against physical ailments, as it only is insurance that the soul will never again be led to take its body towards sin.
Verse eleven literally translate to sing, “when his angels he will command over you ; to preserve you in all his manners .” Here, if one can find it within oneself to believe in “angels,” which comes from the Hebrew word “malak,” a word that truly means “messengers,” then one must believe the elohim are the same. If one believes Yahweh has the great power to Create “gods,” then one can see the eternity of a soul as a “god,” which “lords” over one body of flesh. David is then saying that one’s soul, once committed to Yahweh in marriage, will be given elohim as his or her assistants, in the same way that Jesus said he would send an Advocate. This is not some book or idol to keep in one’s home or on one’s body, as some lucky charm. It is the presence of Yahweh coming into possession of His wives, via divine spirits in His name. It is this presence that makes one capable of righteousness.
Verse twelve can then be read as singing, “above hands they shall lift you up ; lest you strike a stone with your foot .” In this, the preposition “above, over, upon” (from “al”) becomes a statement of elevated assistance, which is just like we read in Matthew 4:11b, “angels came [to Jesus after he was tested by Satan] kai were ministering to him.” To be “lifted” means the same as reading Job was an “upright man.” That does not say Job stood up on his own two feet. It says to be divine, as a saint, a soul has to be “raised” by heavenly “hands.” The use of “eben,” as a “stone” in one’s walk path, is actually metaphor for the “stone” tablets that have the Covenant inscribed on them (etched in stone by Yahweh). The “foot” is metaphor for sin (a body in touch with the earth), so David sang that one’s path (one of righteousness) is raised off the level of a sinner, so no sins will be possible.
Verse thirteen then sings literally: “above the lion and venomous serpent you shall tread ; you shall trample the young lion and the sea monster .” In this, two pairs or similar words are repeated. The Hebrew word “shachal” means “lion,” which is a beast that symbolizes courage. It is then stated as “kephir,” which says “young lion,” which becomes a symbol of restless energy, or uncontrolled violence. In the beginning is written “pethen,” which is a venomous serpent, thought to be a “cobra.” This then symbolizes a quick strike capability, with deadly consequences. This word is then offset by the use of “tannin,” which is a “serpent, dragon, sea monster.” The symbolism here is the Leviathan, which is the elohim that lurks within a sea of souls on the earthly plane. Thus, with all of this seen, David was singing that all of Yahweh's elohim, as souls married to Yahweh and assisted by His angel elohim, become more powerful than a courageous lion and more agile than a cobra; so, this elevated position acts as a restraint that keeps one from falling as prey to the acts of youthful exuberance and soul-condemning acts where a soul is sold to a demon spirit (the metaphor of a "sea monster").
Verse fourteen then sings literally, “when I have been attached by love therefore I will escape ; set upon the most high , that to know name .” In a verse that sings of “love” (from “chashaq”) and “name” (from “shem”), this sings of a theme where a wife (a soul) taking on the name of her Husband (Yahweh). The “escape” (from “palat”) is both the trappings of Satan while in a body of flesh [the rising above the “lion and cobra”] and the soul’s freedom to eternal life after death. Marriage to Yahweh means no more reincarnations and having to start all over again, trying to find one’s way to loving Yahweh and saying “Yes” to His proposal for marriage. Once one has made that divine commitment, then one’s soul become “highest” one can be,
Verse fifteen then sings literally in English, “he shall call and I shall answer , with him I am in trouble ; I will withdraw with honor .” This is David singing about the servitude of a wife of Yahweh. It says a soul is in touch with His voice; so, when He calls, His wives will respond. The Hebrew words “‘im·mōw-’ā·nō·ḵî” (from “im anoki”) say, “with I.” That becomes a statement that says: when a soul is married to Yahweh, then the “I” (or “ego”) becomes the sacrifice. One’s ego is the source of all “troubles,” but when Yahweh becomes one’s “I” (in His name), then all troubles are nothing to fear. In these cases, a Son of man (males and females included here) will be sent into places of “trouble,” with no fears. Therefore, when one’s ego has “withdrawn” (from “chalats”), it then becomes a saint, with all “honor” given to Yahweh.
Verse sixteen then literally sings in English: “long days I will satisfy him ; and regard him , my salvation .” The Hebrew words “orek yamim” literally state “long days.” The essence of “long” is eternity, for as “long” as it lasts, which is forever. The plural of “yom” then places focus on the light of “day,” where there is no darkness. Heaven is where only the light of “day” exists, as there is no earth to rotate and turn away from the light of Yahweh. This means for one to reach that heavenly state of being, one’s soul will have “satisfied” the Will of Yahweh, so that soul has been allowed that wonderful state of existence. The root Hebrew word “raah” is translated as “regard,” when it literally means “to see.” This means one has become an angel of Yahweh who “sees” His light and sings eternal praises to His graciousness. Those praises are due to it being for “my salvation,” which is the Judgment of a soul that has married Yahweh and passed all the tests of the worldly plane.
As the accompanying Psalm to Isaiah’s song praising Yahweh’s protection over the innocent who serve Him, defeating evil, the lesson here is to become married to Yahweh in soul. One needs to take on His name, which is “Jesus” – a name that means “Yahweh Saves.” The only way a soul finds “my salvation” is through subservience to Yahweh, serving Him as His Son resurrected within one’s flesh. In the period after Pentecost, which is a season when ministry for Yahweh should have begun, in repentance for redemption towards salvation, one should be the truth embodied for others to see. Nobody wants to hear one’s opinion what one thinks Jesus would say. All seekers need to hear Jesus speak to them, so they desire to be Jesus speaking to others also. This song of praise celebrates all souls who take those steps in divine sacrifice.