Commentary on The Psalms: Introduction (No. F019)

Outline

The Psalms are based on, and reflect, the theology of Israel as given by Christ to Moses at Sinai after he had taken Israel out of Egypt, as the Angel of the Presence. He had then given the Law of God to Israel at Sinai (Nos. 070; 098; 115; 173); so that they might be prepared to be developed over the seven thousand years of the Adamic Creation to the end of the Second Resurrection (see Rev. Chapter 20). This preparation was in order that they become Elohim as stated by Christ, both through Moses, and through David, and the priesthood, in the Psalms, and as explained through the apostles and evangelists in the NT texts of Jn. 10:34-36; Acts 7:30-53; 1Cor. 10:1-4; Rev. Chs. 20-22. The structure of the Creation, as explained in the Pentateuch and in Job and the prophets up to and including the Psalms, rests on the basis of the fact that there is One True God, Eloah who was responsible for the Creation, firstly of the Elohim, where Eloah extended His being to become Ha Elohim (The God) as the Father and creator of the Elohim, as sons of God (see also Job 1:6; 2:1; 38:4-7), and the Spirit which empowered them (No. 117). Unfortunately the structure of the Triune God has been incorrectly superimposed on the texts and their understanding, by the Sun and Mystery Cults from the Third and Fourth Centuries CE (see Nos: 076; 127 and 127B). The structure of the Sons of God was organised, after the re-creation, and then the flood, into the Council of the Elohim (see Psa. 82) which were given responsibility for the Human Host. The Humans were all to become elohim as sons of God (Psa. 82:6). This view was also seen to occur in Deuteronomy 32:8 (see LXX, RSV and DSS; not the later alteration in the MT); where the Sons of God were given authority over the nations. The Elohim of Israel was allocated Israel as his inheritance as part of the Plan of God (No. 001). Israel was dedicated under the Messiah to be the vehicle of the Plan of Salvation (No. 001A) as we see in the text Israel as the Vineyard of God (No. 001C) (see also 001B).

Abraham was used as the vehicle for this transition post flood and post the rebellion at Babel. The nations associated with him are now so widespread (incl. mtDNA) as to be almost universal. The sequence of nations is listed in the 212 series, incl. Israel and Judah) at 212E and 212F.

We need to see also the further explanations of the structure of the Host. See, in addition to No. 002; The Shema (No. 002B); How God Became a Family (No. 187); The Holy Spirit (No. 117) (see also No. 199).

The appointment of the Messiah as the Elohim of Israel was explained in the Psalms (see spec. Pss. 45:6-7; 110; (see Heb. 1:8-9). He was appointed Elohim above his partners by His Elohim, the One True God, the Most High, the Father of All. God the Father is also referred to in the texts as Yahovah of Hosts.

Introductory Note to The Book of Psalms

A. The reason for this work is simply that all other translations and also even the Revised Standard Version, the English Standard Version and all other Bibles are not directly translated from the original texts with commentaries based on the early understanding.

B. A reading and study of the Bible, demonstrates that the translated versions of the above mentioned Bibles and numerous others have basically been copied from the Textus Receptus and hence the King James Version. For this work we have inserted the Revised Standard Version for clarity of intent and as nearest to the Hebrew text. The theologians of the Triune sects have reflected their theology in the explanations of the intent of the psalms.

C. For more understanding on the names of God, please refer to the paper The Names of God (No. 116), at Christian Churches of God, at the website ccg.org.

D. An example of a word change is the word saint or saint’s used for the word kindly ones, or kind ones in the Hebrew Interlinear and as a replacement for Qedosim. The meaning of the word saint: a person acknowledged as holy or virtuous and regarded quite erroneously in the Trinitarian Christian faith as being placed in heaven after death; or formally recognized as a saint and canonized after death by The Roman Catholic Church. The meaning of the word kindly: is warm, affectionate, tender, loving, good natured, benevolent, thoughtful, helpful, obliging, generous, selfless, gracious, sympathetic and the list goes on.

E. Notations are also from CCG work as stated in the texts.

F. It is believed that these Psalms will be appreciated, enjoyed and understood with clarity by those seeking the understanding of the original faith in the First Century Churches of God.

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THE PSALMS

THE STRUCTURE OF THE BOOK AS A WHOLE.

1—150. THE FIVE BOOKS †.

1—41.

p. 723-758.

THE GENESIS BOOK ‡ : CONCERNING MAN. The counsels of God || concerning him. All blessing bound up in obedience (cp. 1. 1 with Gen. 1. 28). Obedience is man's "tree of life" (cp. 1. 3 with Gen. 2. 16). Disobedience brought ruin (cp. Ps. 2 with Gen. 3). The ruin repaired only by the SON OF MAN in His atoning work as the seed of the woman (cp. Ps. 8 with Gen. 3. 15). The book concludes with a Benediction and double Amen.

42—72.

p. 761-788.

THE EXODUS BOOK ‡ : CONCERNING ISRAEL AS A NATION. The counsels of God || concerning ISRAEL'S RUIN, ISRAEL'S REDEEMER, and ISRAEL'S REDEMPTION (Ex. 15. 13). Cp. Ps. 68. 4 with Ex. 15. 3, "JAH". It begins with Israel's cry for deliverance, and ends with Israel's king reigning over the redeemed nation. The book concludes with a Benediction and a double Amen.

73—89.

p. 790-809.

THE LEVITICUS BOOK ‡ : CONCERNING THE SANCTUARY. The counsels of God || concerning the Sanctuary in its relation to man, and the Sanctuary in relation to Jehovah. The Sanctuary, Congregation, Assembly, or Zion, &c, referred to in nearly every Psalm. The book concludes with a Benediction and a double Amen.

90—106.

p. 811-825.

THE NUMBERS BOOK ‡ : CONCERNING ISRAEL AND THE NATIONS OF THE EARTH. The counsels of God || concerning the EARTH, showing that there is no hope or rest for the Earth apart from Jehovah. Its figures and similes are from this world as a wilderness (cp. the references to mountains, hills, floods, grass, trees, pestilence, &c.). It begins with the prayer of Moses (the Man of the Wilderness), Ps. 90, and closes with a rehearsal of ISRAEL’S rebellions in the wilderness (Ps. 106). Note "the New Song" for "all the earth" in Ps. 96. 11, where the theme is contained in one sentence which gives an Acrostic, spelling the word "Jehovah": "Let the heavens rejoice, and let the earth be glad" (see note on 96. 11). The book concludes with a Benediction and Amen, Hallelujah.

107—150.

p. 828-864.

THE DEUTERONOMY BOOK ‡ : CONCERNING GOD AND HIS WORD. The counsels of God || concerning His Word, showing that all blessings for MAN (Book I), all blessings for ISRAEL (Book II), all blessings for the EARTH and the NATIONS (Book IV), are bound up with living on the words of God (Deut. 8. 3). Disobedience to Jehovah's words was the source of MAN'S sorrows, ISRAEL'S dispersion, the SANCTUARY'S ruin, and EARTH'S miseries. Blessing is to come from that Word written on the heart (cp. Jer. 31, 33, 34; Heb. 8. 10-12; 10. 16, 17). Ps. 119 is in this book. The Living Word (John 1. 1) began His ministry by quoting Deut. 6. 13, 16; 8. 3; 10. 20 in Matt. 4. 4, 7, 10. The book begins with Ps. 107, and in v. 20 we read, "He sent His WORD and healed them", and it concludes with five Psalms (one for each of the five books), each Psalm beginning and ending with "Hallelujah".

* Manuscript and Massoretic authorities, the Talmud (Kiddushin 33a) as well as the ancient versions, divide the Psalms into five books.

The Midrash on Ps. 1. 1 says. "Moses gave to the Israelites the five books of the Law; and corresponding with these David gave them the five books of the Psalms."

The Structure of each Psalm being perfect in itself, we may well expect to find the same perfection in the arrangement of the five books respectively as well as of the one hundred and fifty Psalms as a whole.

Many attempts have been made from ancient times to discover the reason for the classification of the Psalms under these five books; but none of them is so satisfactory as to preclude this further attempt.

It is certain that the present order in which we have the Psalms is the same as it was when they were in the hands of our Lord, and were quoted repeatedly by Him, and by the Holy Spirit through the Evangelists and Apostles. Indeed, in Acts 13. 33, the Holy Spirit by Paul expressly mentions "the second Psalm". This puts us upon sure ground.

There must be a reason therefore why "the second Psalm" is not (for example) the seventy-second; and why the ninetieth (which is the most ancient of all the Psalms, being a prayer of Moses) is not the first.

The similar endings to each book are noted above. There are in all seven "Amens", and twenty-four Hallelujahs. All the latter (except the four in Book IV) are in Book V.

† For the relation of the five books of the Pentateuch to each other see Ap. 1.

‡ For the relation of the five books of the Psalms to the Pentateuch, see above, and the Structures prefixed to each book.

|| For the Divine Names and Titles occurring in the Psalms see Ap. 63. V.

(Cf. Bullinger’s Companion Bible Page 720.)

www.companionbiblecondensed.com

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Book Overview – Psalms (Bullinger)

Name. The Hebrew word means praises or hymns, while the Greek word means psalms. It may well be called the "Hebrew Prayer and Praise Book." The prevailing note is one of praise, though some are sad and plaintive while others are philosophical.

Authors. Of the 150 Psalms, there is no means of determining the authorship of 50. The authors named for others are David, Asaph, the sons of Korah, Herman, Ethan, Moses and Solomon. Of the 100 whose authorship is indicated, David is credited with 73, and in the New Testament he alone is referred to as the author of them. Lu. 20:42.

Relation to the Other Old Testament Books. It has been called the heart of the entire Bible, but its relation to the Old Testament is especially intimate. All divine manifestations are viewed in regard to their bearing on the inner experience. History is interpreted in the light of a passion for truth and righteousness and as showing forth the nearness of our relation to God.

The Subjects of the Psalms. It is very difficult to make any sort of classification of the Psalms and any classification is open to criticism. For this reason many groupings have been suggested. The following, taken from different sources, may be of help. (1) Hymns of praise, 8, 18, 19, 104, 145, 147, etc. (2) National hymns, 105, 106, 114, etc. (3) Temple hymns or hymns for public worship, 15, 24, 87, etc. (4) Hymns relating to trial and calamity, 9, 22, 55, 56, 109, etc. (5) Messianic Psalms, 2, 16, 40, 72, 110, etc. (6) Hymns of general religious character, 89, 90, 91, 121, 127, etc.

The following classification has been given in the hope of suggesting the most prominent religious characteristics of the Psalms. (1) Those that recognize the one infinite, all-wise and omnipotent God. (2) Those that recognize the universality of his love and providence and goodness. (3) Those showing abhorrence of all idols and the rejection of all subordinate deities. (4) Those giving prophetic glimpses of the Divine Son and of his redeeming work on earth. (5) Those showing the terrible nature of sin, the divine hatred of it and judgment of God upon sinners. (6) Those teaching the doctrines of forgiveness, divine mercy, and the duty of repentance. (7) Those emphasizing the beauty of holiness, the importance of faith and the soul's privilege of communion with God.

Analysis.

I. Davidic Psalms. 1-41. These are not only ascribed to him but reflect much of his life and faith.

II. Historical Psalms. 42-72. These are ascribed to several authors, those of the sons of Korah being prominent and are especially full of historical facts.

III. Liturgical or Ritualistic Psalms. 73-89. Most of them are ascribed to Asaph and, besides being specially prescribed for worship, they are strongly historical.

IV. Other Pre-Captivity Psalms. 90-106. Ten are anonymous, one is Moses' (Ps. 90) and the rest David's. They reflect much of the pre-captivity sentiment and history.

V. Psalms of the Captivity and Return. 107-150. Matters pertaining to the captivity and return to Jerusalem.

https://www.studylight.org/commentaries/bul/psalms-0.html

Psalms from the Temple Worship

This section is based on No.087.

The Church worships every day by prayer and by fasting on some days. In accordance with the Temple system there were sacrifices every day. The daily sacrifices were divided into the morning and evening sacrifices.

The Church followed, and still follows, the Temple system of worship and its calendar based on the twelve months, with the second twelfth month intercalated seven times every nineteen years (see the paper God’s Calendar (No. 156)). It operates according to the conjunction and numbers the days from the conjunction. There are approximately 59 days every two months. The Sabbath is every seventh day, which is and always has been the day we now call Saturday in the English paganised or heathenised system, being named after the god Saturn.

The Church also worships on New Moons and on Holy Days of the Feasts, and meets on the Feasts for their entirety three times a year as commanded by God through the prophets (see also Seven Days of the Feasts (No. 049)). On these three Feast periods the entirety of the twenty-four divisions of the priesthood officiated together (Schürer, History of the Jewish People in the Age of Jesus Christ, Vol. II, p. 292). The daily sacrifice occurred in the morning and the evening. The divisions of the priesthood mounted duty on a weekly basis and the priests changed over on the Sabbath. The retiring course offered the morning sacrifice, and the incoming course offered the evening sacrifice (Schürer, ibid.).

The priesthood was divided into twenty-four divisions as were the Levites also, and the nation or Congregation of Israel was also divided into twenty-four divisions “each of which was to serve in weekly rotation as the people’s representative before God, when the daily sacrifice was offered” (Schürer, ibid., pp. 292-293). Unlike the priests and Levites, the congregation, however, was not obliged to go up to Jerusalem for the week, but assembled in their synagogues for prayer and Bible reading, and probably only a delegation went up to Jerusalem (ibid., p. 293). After Israel went into captivity the twenty-four divisions were reformed from the three divisions of Levites left in Judah, Benjamin and Simeon.

The timing of the sacrifices was at 9 a.m. or the third hour for the morning sacrifice, and 3 p.m. or the ninth hour of the day for the evening sacrifice. It was on this evening sacrifice at the ninth hour that they began killing the Passover lambs. That is why we celebrate the Death of the Lamb at that service each year on the 14^th of the First month (Abib), having commemorated the Lord’s Supper the evening before. The lambs were killed from the ninth hour to the eleventh hour, i.e. 3 p.m. to 5 p.m., on 14 Abib (cit. Josephus, Wars of the Jews, VI, ix, 3). This timing was in accord with the standard daily sacrifice in the evening.

In the antechamber of the Temple (the eastern room) were the three sacred vessels. In the centre stood the golden altar of incense, also called the inner altar on which incense was offered daily – both morning and evening. South of that was the golden seven-branched lamp stand of oil which was kept continuously burning (Schürer, pp. 296-297; fn. 17, p. 297). North of the altar stood the golden table of the shewbread, which had its twelve loaves replaced every Sabbath.

The Bible texts tell us that the lamps of the Menorah were to be lit in the evenings so that they burned during the night. The practice in the Temple was that they lit three during the day and all seven at night according to Josephus (Antiq. Jews, III, viii, 3); but according to the Mishnah it was one by day and all seven by night (m.Tam. 3:9); 64:1; likewise Sifra on Lev. 24:1-4; cf. Schürer, fn. 17 p. 297).

We know that the Church kept the timings of the daily sacrifices in their worship, as they were all together in worship at Pentecost at the third hour, which was 9 a.m. At that time the Holy Spirit entered and was given to the Church. This was exactly fifty days from the Wave-Sheaf Offering, which was waved at the morning sacrifice on the First day of the week or Sunday during the Feast of Unleavened Bread (cf. also Lev. ch. 23). The Church kept all Sabbaths, New Moons and Feasts – the entire system of the Feasts as we know from the Gospels, Acts and Epistles – and continued to do so wherever it was not prevented by persecution. We also know the Church kept the New Moons, Feasts and Holy Days according to the Temple Calendar, and that the postponement system was not in operation until the third century CE.

It is being claimed that in the days of Ahaz, the morning offering was a burnt offering and the evening sacrifice was usually a grain offering (2Kgs. 16:15) (cit. Schürer, ibid., p. 300). Thus, at the grain offering meant towards evening (lKgs. 18:29-36). However, we also know that burnt offerings were made in the evenings (Ezra 9:4,5; Dan. 9:21). Schürer makes this point to claim that there were alterations to the sacrifice. Ezekiel shows us that a burnt offering and a grain offering were made in the evening (Ezek. 46:13-15). However, Schürer claims this is indication of the changing sacrifices (ibid.). To support that claim he then states the texts are composite, and the so-called “Priestly code” provides that a burnt offering and a grain offering be made at both morning and evening sacrifices, and a drink offering with each (Ex. 29:38-42; Num. 28:3-8). The provision of a burnt offering twice a day was of long standing as we know from Chronicles (lChr. 15:40; 2Chr. 8:11; 31:3).

The fact of the matter is that both daily sacrifices at morning and evening were full systems of worship, and required proper care, effort and attention by all three areas of the nation, from Priests and Levites to the National Divisions in their areas of residence. The morning sacrifice saw the procedures implemented from early morning when the day had started, and the officers who so wished commenced by cleaning the ashes of the altar of the burnt offering. Those wishing to perform the duty had bathed before the arrival of the officer of the division. They cast lots for the performance of the task. In the glow of the altar fire the man chosen washed his hands and feet in the bronze basin standing between the Temple and the altar. He ascended the stairs and swept up the ashes with a silver pan. During this activity the priests preparing the baked grain offering of the High Priest attended to their tasks.

Fresh wood was then brought to the altar. When it was lit the priests washed their hands and feet and went to the lishkath ha-gazith, which was the place of meeting of the Sanhedrin right up until the destruction of the Temple. There they cast further lots. Their meeting in the New Testament account in the house of the High Priest is explained by the irregularity of the proceedings at night (cf. Schürer, ibid., pp. 224-225).

The officer cast lots to decide: 1) the slaughterer; 2) the sprinkler of blood on the altar; 3) who should clean the ashes from the inner altar; 4) who should clean the lamps, and then decide who should bring each piece of the sacrificial victim to the altar steps which are: 5) the head and one hind leg; 6) the two forelegs; 7) the tail and the other hind leg; 8) the breast and neck; 9) the two sides; 10) the entrails; 11) who should carry the fine flour; 12) the baked grain offering (of the High Priest); 13) the wine (cit. Schürer, ibid., p. 304).

The sacrifices did not occur before daybreak. While the lamb was then selected after daybreak, the two priests chosen to clean the altar of incense and the lamp-stand went to the Temple – the former with a golden pail and the latter with a golden pitcher. They opened the great Temple gate and entered. In the case of the golden lamp-stand, if the two lamps furthest east were burning they were left untouched and only the remaining lamps were cleaned. If the two eastern most lamps had gone out, then they were cleaned and relit first, before the remainder were cleaned and filled.

The two priests left the utensils they had been using behind them in the Temple when they departed.

While they were occupied in the cleaning the other appointed priests selected the lamb and killed it. It was then skinned and divided into its parts and each of the appointed priests received the parts due to him. The animal was divided among six priests in total. The entrails were washed on marble tables at the slaughter area. A seventh priest had the flour offering, an eighth had the baked grain offering of the High Priest, and a ninth had the wine for the drink offering. All this was then laid on the western side of the steps to the altar and supplied with salt. The priests then withdrew to the lishkath ha-gazith where they recited the Shema. Having done this they again cast lots. Firstly, the lot was cast for the performance of the Incense Offering among those who had never performed this duty. The lots were then cast to see who would carry the individual elements of the sacrificial offering to the altar. (According to R. Eliezar bin Jacob, the same priests who did it initially performed the duty and carried them to the altar steps.) Those on whom no lot fell were free to go, and they removed their sacred garments and retired.

The priest selected to bring the incense offering now took a lidded golden pan containing a smaller pan with the incense. A second priest fetched coals from the altar of burnt offerings in a silver ladle and emptied them into a golden ladle. The two then went into the Temple. One of them poured the coals onto the altar of incense, prostrated himself in adoration, and then retired. The other priest took the small pan with the incense out of the large pan, handed the latter to a third priest and then poured the incense out of the pan onto the coals on the altar so that the smoke ascended. He also prostrated himself and then retired. The two who had already attended to the cleaning of the altar and the lamp-stand had already re-entered the Temple before these others to fetch their implements mentioned above. The cleaner of the lamp-stand then cleaned the more easterly of the lamps still unclean. The other was left burning so that the others could be lit from it in the evening. If it had gone out it was then cleaned and relit from the fire on the altar of burnt offering.

The five priests who had been busy inside the Temple then mounted the steps in front of the sanctuary with their five golden utensils and pronounced the priestly blessing (Num. 6:22-23) on the people. In doing this they pronounced the Divine Name as it is written. They said Yahovah. They did not say Adonai (cit. Schürer, ibid., p. 306). Thus the idea that the priest did not say the name of God is completely false. They not only uttered it, but they also did it in public prayer as part of the actions of the Temple at Jerusalem and elsewhere.

Next, the presentation of the burnt offering took place. The appointed priests laid hands on the separate pieces of the sacrificial animal lying at the altar steps and took them to the altar and placed (threw, so Schürer) them on the altar. When the High Priest wished to officiate he is alleged to have had the priests hand the pieces to him (cf. Ecclus. 1:12) and he threw them on the altar. Lastly, the two grain offerings – of the people and the High Priest – were presented together with the drink offering. When the priests bent to pour out the drink offering, a sign was given to the Levites to begin singing. They broke into song and at every pause in the singing two priests blew silver trumpets. “With every blast of the trumpets the people prostrated themselves in adoration” (Schürer, ibid.). “The evening worship was very similar to the morning. In the former, however, the incense offering was made after rather than before the burnt offering, and the lamps of the candelabrum were not cleaned in the evening but lit” (cf. also Schürer, p. 303).

The people had assembled themselves in the Temple during the process in the morning preparations for the final offerings. They prostrated themselves in adoration at the blowing of the trumpets, during pauses in the singing. There were different Psalms set for the days of the week. The Psalms were: the first day of the week, Sunday, was Psalm 24; the second day of the week, Monday, was Psalm 48; Tuesday was Psalm 82; Wednesday was Psalm 94; Thursday was Psalm 81; Friday was Psalm 93; and Sabbath was Psalm 92.

The spiritual significance of these actions is of interest. Note the morning sacrifice began at daybreak and went on into the morning. The people were present and participated in the activities that reached their climax at about the third hour.

The sacrifices represent the development of the Faith. The Passover refers to the Messiah as the Lamb and the first-fruits of the Wave Sheaf. The evening sacrifices refer to the Great Multitude of the Church. The Sabbaths, New Moons and Holy Days refer to the elect of the 144,000. Each of the Sabbaths etc. has the morning and evening elements, which is a requirement of the elect to advance in the Holy Spirit through their relationship with God. The entire Church of God is the evening element of the sacrifices, as there is no mention of the evening sacrifice in the later Temple system. It should be obvious to us all that the services of the Church are to be at 9 a.m. and 3 p.m. on each day of congregation. The Church has met at 10 a.m. and 2 p.m. on some Holy Days but it always meets at 9 a.m. for the Wave Sheaf and Pentecost. This has been because many of the brethren travel long distances to get to services and to return home. Where the Church is gathered together at a Feast, or where there are no people with long distances to travel, it is expected that services will follow the usual timings of the morning and evening sacrifices.

Christ also kept the Sabbath in due diligence, and on these days no trade was permitted in accordance with the understanding of Amos 8:5. In Matthew 14:14-15, we see that the people came to Christ at the time of the evening sacrifice, which was on either a New Moon or a Sabbath. When the Sabbath had ended and it was dark and people were still gathered together, his disciples said to him that they should be allowed to go and buy food.

Matthew 14:14-15 As He stepped ashore, He saw a huge crowd, felt compassion for them, and healed their sick. ¹⁵When evening came, the disciples approached Him and said, "This place is a wilderness, and it is already late. Send the crowds away so they can go into the villages and buy food for themselves." (HCSB)

The Church as the body of kings and priests is required to offer prayers each day, both morning and evening (Ex. 30:7-8). The preparation and prayers of the morning precede the timing of the offering of the morning sacrifice, and the prayers of the evening follow after the evening sacrifice. Thus our prayers act as the incense offering and the light of the golden lamp-stand that stands before the Holy of Holies, and intercede with God for the world. That is why the twenty-four Elders are charged with monitoring our prayers and assisting us (Rev. 5:8-10).

There is a requirement of diligence in the Faith in the aspect of the Calendar. Whom we worship is not just determined by our understanding of the nature of God. The fact that there is only One True God, who is the God and Father of us all, who sent Jesus Christ – and which forms the basis of our worship –can be undermined by the misapplication of the Calendar and process of worship. If we keep a wrong calendar, we worship the god for which it was formed. If we postpone the days of worship we put another god before the One True God. Do not be misled. Hold fast to the Faith once delivered to the saints.

The Psalms

As we have seen, the Temple system used a specific Psalm each day for the conduct of the daily sacrifices. Beginning with the first day of the week, which we call Sunday in the paganised calendar system, we see that Psalm 24 commences with the concept of the creation of God. In this Psalm we see the development of the person in the Holy Spirit, and the one who walks with God on the mountain of Yahovah.

Contrary to popular myth, the written name of God was specifically mentioned in the Temple services; and that name was Yahovah (YHVH) and not Adonai. It was not only uttered by the priests daily, it was also sung by the congregation and the priests in their entirety as the body of Israel, in the Psalms.

These Psalms are selected to identify the nation as the chosen of God. They identify Israel as the people of God, and that the salvation of the body of Israel is ongoing, and will result in the final establishment of the worship by Israel from the mountain of Yahovah the Most High.

The Psalms for each day show an ongoing development of the creation through the six thousand-year period allowed by God until it arrives at the millennial Sabbath, which represents the reign of Justice under the Messiah and the loyal Host.

First Day of the Week (Sunday): Psalm 24 (The King of Glory) – A Davidic psalm

We see in Psalm 24 that the elohim of the salvation of Israel and of the individual was Yahovah of Hosts, and the God of the Patriarchs. Here, at the beginning of the week, the congregation of God is told that the entire creation belongs to Yahovah. The congregation is told who is acceptable to God in the process of worship and who may draw near to God.

Second Day of the Week (Monday): Psalm 48 (Zion Exalted) – A psalm of the sons of Korah

On the second day of the week the City of Zion is identified as the City of Yahovah. His Temple is identified as being there. The conflict with Yahovah eternally protecting the congregation is the theme of the Psalm. The ships of Tarshish were based in Europe in southern Iberia, or southern Spain. They supported a powerful system of trade throughout the world.

Yahovah is Yahovah of Hosts and thus Yahovah, The Most High.

Third Day of the Week (Tuesday): Psalm 82 (A Plea for Righteous Judgment) – a psalm of Asaph

We see from this Psalm that the elohim are a plurality of the sons of God, and the elohim in question here takes his place among the divine assembly of the Council of the Elohim. He commences to judge the Earth because all nations have been given into his judgment.

The first element of the creation is the heavenly Host who are elohim. The human host also become sons of God as elohim, and it is here on the third day of the week, now called Tuesday, that this Psalm was sung. This was the day prior to the preparation day of 14 Abib in 30 CE.

Thus, when Christ uttered these words he and everyone there knew they had been sung on the day and just before sunset, approximately six hours previously.

The High Priest saw that on the day following the day they had sung this Psalm, the purpose of the text was made plain, and Christ declared the divine destiny of the elect. It is written that the High Priest had prophesied prior to the event that someone would die for the people.

The text that followed Christ’s quote showed that elohim was to rise, and was to judge the Earth, and that elohim was Messiah.

The High Priest thus saw Christ as declaring himself as the Messiah, as the Son of God. The Psalm on the fourth day, or Wednesday, confirms this fact and the High Priest knew that, as did everyone.

Fourth Day of the Week (Wednesday): Psalm 94 (The Just Judge)

Notice in Psalm 94 that the Elohim of vengeance and justice is the Yahovah who was given Israel as his inheritance. Thus the concept here is one of Yahovah of Hosts conveying authority to Yahovah of Israel. This Being is the Yahovah of Deuteronomy 32:8, who was one of the sons of God. The Masoretic text (MT) was changed after this event and the death of Messiah to read: according to the number of the sons of Israel. It was no doubt done to conceal this fact. However, the text says, according to the number of the sons of God, as we know from the Septuagint (LXX), and now the Dead Sea Scrolls (DSS). The RSV shows the correct text.

The condemnation of the proud and arrogant here was directly against the priesthood that did indeed condemn the innocent and here slay the Messiah. This entire text was directed against injustice, and the High Priests knew what they were doing to Christ by prophecy and Christ’s own testimony at exactly the right time in this sequence. The “me” in this text is the Messiah.

Fifth Day of the Week (Thursday): Psalm 81 (A Call to Obedience) – on the Gittith of Asaph

This Psalm was an admonition to Israel after they had rejected Yahovah of the Exodus. In fact they had killed him the previous day in that year of 30 CE. Israel was taken through the wilderness and tested at the waters of Meribah – and that Elohim with them was Christ (1Cor. 10:1-4). They would not listen and Yahovah gave them over to their own stubborn ways.

The Psalm establishes the New Moon of Abib as the solemn Feast Day of Israel. This is the commanded New Year. The post-dispersion Jews changed it to read "on the New Moon and on the Full Moon", and then used it to apply to 1 Tishri as their corrupt New Year. But the original texts say on the New Moon, and the text clearly shows that it relates to the Exodus in Abib and therefore cannot be Tishri.

Sixth Day of the Week (Friday): Psalm 93 (God’s Eternal Reign)

Yahovah on High is praised as being majestic. On this day of the Passover sequence in 30 CE, Messiah was still in the tomb.

Seventh Day of the Week (Saturday): Psalm 92 (God’s Love and Faithfulness) – A song for the Sabbath day

This Psalm praises the Most High as the One who is faithful in love and the object of praise, both evening and morning.

Yahovah is used 7 times in Psalm 92 for the 7^th day of the week. Seven is the number of perfection.

On the Sabbath we see the duality of the message. It is at the end of this day that Messiah was resurrected by God and attended by the elohim. The promise of this Psalm extends to the Millennium and the Rule of the Messiah. The Sabbath symbolises this coming rule for the seventh thousand-year period from Adam.

The Resurrection of Christ at the end of the Sabbath symbolises the General Resurrection of the dead at the end of the millennial system. From that sequence we prepare for the salvation of all mankind and the handover to God.

On the Sunday morning at 9 a.m., the Wave-Sheaf Offering is waved before God. On Sunday morning after the resurrection the previous evening, Christ ascended into the Mountain of God in the heavens. There he was accepted as the righteous sacrifice and the sin offering of the world. The Psalms also reflect the fact of the acceptance of the righteous in the new cycle. The acceptance of all repentant mankind is symbolised by this Wave Sheaf commencing with Christ and extending to all.

Thus the sequence of the week of the execution by stauros Passover was seen for a thousand years beforehand. The lie of the Friday sacrifice obscures the true intent of the Psalms of the Temple worship and their meaning for mankind.

Hallel Psalms

According to Schurer (Note 41; vol II pp. 303-304) the so-called Hallel psalms were also sung on the High Days of the Feasts (according to the “common view” Pss 113-118; but Schurer states that tradition varies as to what is to be understood by Hallel).

Note there are only six psalms for the Seven Holy Days. Psa. 117 is very short. Psa. 114 mentions the Exodus and deals specifically with the text that deals with the elohim of Jacob that was the subordinate God of Israel (Ps. 45; Heb. 1:8-9) that Paul also mentions in 1Cor. 10:1-4 as being Christ. Psalm 118:6 is quoted in Heb. 13:6 relating also to Christ. 118:22-23 is specifically referring to Christ becoming the head of the corner and tying that to the goodness and acts of the Lord God (see also Mat. 21:42; Acts 4:11; 1Pet. 2:7). Pss. 111, 112, and 119 are alphabetical acrostics (as are Pss. 9-10; 25; 34; 37 and 145). These three bracket the six psalms emphasising the commandments of God and His Covenant. The purpose appears to be to enforce the Law of God in the Plan of Salvation outlined by the Seven Holy Days, of which, the Last Great Day represents the First and Second Resurrections (Rev. Ch. 20 F066v; ##143A; 143B). Admission to and completing them entails keeping the Law and the Testimony. Those failing to do that will face the Second Death (No. 143C). Psa. 118 ends with a hymn of praise as the God of the Messiah (Psa. 45) (comp. Psa. 136).

Davidic Origin of the Psalms

Some Psalms were found in the Qumran texts and they proved apocryphal. Schurer has published a text on that at Vol. III pp. 188-190 with notes on pp. 191ff. There were also apocryphal psalms associated with the LXX Greek translations as he notes. Many modern scholars have tried to diminish the age and authority of the Bible texts and they have used the psalms to do that and they have openly attacked the Davidic authorship. Many have tried to date the Psalms as late as the Fifth century BCE and some senior ministers have even given addresses placing the Bible as being a text with its origin ca 200 BCE. This is a complete fabrication as proven by the Elephantine texts of the Fifth Century BCE confirming the Texts and priestly entities of Scripture of the Fifth Century BCE and the letters to them re the construction of the Temple under Darius II (see Ginsburg's translations of the Aramaic Letters in Pritchard J. B., The Ancient Near East; An Anthology of Texts and Pictures (1958 ed. pp. 278-282) (See Sign of Jonah and the History of the Reconstruction of the Temple (No. 013).) That text also contains references to many psalms from Pss. 1 to 147 (ibid pp. 283-284) as well as a multitude of other Bible texts.

Many of these later attempts at redating Scripture are simply poor fabrications. There is no basis for discounting the Davidic Origin and accounts of the Psalms and the inspiration of Scripture in spite of the later Trinitarian forgeries this millennium.

Use of the Books

As stated there are five books of the Psalms based on the divisions of the books of the Pentateuch. These are the Genesis, Exodus, Leviticus, Numbers, and Deuteronomy Books.

These are distributed and used over the sacred year. The Psalms are divided among the Books as follows:

Book 1 (Psalms 1–41)

Book 2 (Psalms 42–72)

Book 3 (Psalms 73–89)

Book 4 (Psalms 90–106)

Book 5 (Psalms 107–150)

Whilst there is no direction in Scripture for their use, we can see from above that there were some psalms used by tradition for emphasis during the weeks and months of the year and at the Feast Seasons.

The first or Genesis book of psalms is read or sung after Tabernacles on to The New Year. The second or Exodus book is read from the New year at Abib to the Feast at Pentecost (or perhaps at the New Moon) when the Leviticus Book is commenced. The last two books are read (probably) from Ab to Tabernacles. The Babylonian intercalations in Hillel and with Rosh Hashanah has probably seen this practice diminished in Judaism.

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Book Overview – Psalms (Bullinger)