Sepher Shimmush Tehillim uses the Psalm seven times over a mixture of rose oil with water and salt. The use therein however is for remaining free from danger for a day; with a prayer and the divine name Yeho (IHV, the first three letters of Tetragrammaton, Yod, Heh, Vav).lxxxi It is also given for swaying a judge in your favour. This Psalm is one of those used in order to attain high honours, high rank and increase good fortune in the Sepher Shimmush Tehillim. The sequence is 91, 93, 22, 19, 23, 99 (see Psalm 91 for more details).lxxxii
In Jewish folklore this Psalm was recited nine times to a pregnant woman to help ease her birth. If this did not help it was recited another nine times, and then finally the following prayer was spoken:
“I conjure you, Armisael, angel who governs the womb, that you help this woman and the child in her body to life and peace. Amen, Amen, Amen.”lxxxiii
Verse six and the opening phrase of verse seven, “We will rejoice in thy salvation; and in the name of our God we shall be exalted. The Lord fulfil all thy petitions”, is given in A Treatise of Mixed Cabalah for knowing whether a sick person will die or live.lxxxiv
PSALM 20
Domine in virtute tua lætabitur Rex. Jehu.
If you wish to be welcomed by everybody, regardless of how your character or status may be, read this Psalm over rose oil seven times and write this Psalm and the characters onto a new tablet, which you will then perfume with mastic and wash with the oil from above and anoint your face with it and you will receive many honours.
The Moon as above.
COMMENTARY:
The Latin in the title is the first half of verse two, “In thy strength, O Lord, the king shall joy”. Jehu is a divine name made of the first three letters of Tetragrammaton, Yod Heh Vav (IHV).
In Sepher Shimmush Tehillim this Psalm is given for safety from dangers during a storm at sea. Rose oil, water, salt and resin are mixed with the recitation of the Psalm and the divine name Yehach (IHCh, unknown meaning), and the mixture poured into the sea with an appropriate prayer. Anointing the mixture on the face is given for being received favourably by a king or other high ranking official.lxxxv
An abbreviated form of this use is given in A Treatise of Mixed Cabalah, where verse fourteen, “Be thou exalted, O Lord, in thy own strength: we will sing and praise thy power”, is credited with the same ability to be welcomed by all men.lxxxvi
PSALM 21
Deus Deus meus respice in me. Ja Het.
If you fall into the hands of petty people and you fear their malice, say this Psalm seven times and you will be delivered from them. Likewise, write these characters onto a glass plate, perfume them with mastic and wash them with pure water and bury them beneath the door of your enemy and he will flee from you.
The Moon as above.
[190]
COMMENTARY:
The Latin in the title is the first half of verse two, “O God my God, look upon me: why hast thou forsaken me?” Ja Het is probably a corruption of Yah Heh, with the divine name Yah (meaning ‘God’, the divine name of the Sephira of Chokmah on the Tree of Life) with Heh, the Hebrew letter particularly associated with the soul and the Shekinah (divine feminine).
This Psalm is used in Sepher Shimmush Tehillim for protection when travelling. When travelling by sea it gives protection against pirates and storms, and when travelling by land, protection from men and beasts. The Psalm is prayed Psalm seven times daily with its divine name Aha (AH, the first half of AHIH, meaning ‘I am’, the divine name of the Qabalistic Sephira of Kether) along with the appropriate prayer.lxxxvii
This Psalm is the second in the sequence of eight Psalms (8, 21, 27, 29, 32, 51, 72, 134) to be recited during the consecration of the Pentacles in the Key of Solomon. The Pentacle is held over the incense towards the rising sun and the Psalms recited with devotion.lxxxviii
Verse fifteen, “My heart is become like wax melting in the midst of my bowels”, is written around the edge of a Venusian Pentacle which is used for exciting love (see Venus 5, Appendix 4).
Verses seventeen and eighteen “They have dug my hands and feet. They have numbered all my bones” is written around the edge of a Jupiterian Pentacle used for protection against earthly dangers (see Jupiter 6, Appendix 4).
Verse nineteen, “They parted my garments amongst them; and upon my vesture they cast lots” was appropriately used around the edge of a Mercurial Pentacle for games of chance (see Mercury 4, Appendix 5).
This Psalm is one of those in the sequence of nineteen (130, 14, 101, 8, 83, 67, 71, 132, 112, 125, 45, 46, 21, 50, 129, 138, 48, 109, 52) recited for conjuration of the wax used in making the Pentacles in the Key of Solomon.lxxxix
In the Goetia the second Shemhamphorash angel, Yeliel, is associated with verse twenty of this Psalm, “But thou, O Lord, remove not thy help to a distance from me; look towards my defence”.xc
Verses twelve and twenty “depart not from me. For tribulation is very near: for there is none to help me. But thou, O Lord, remove not thy help to a distance from me; look towards my defence”, are combined in A Treatise of Mixed Cabalah to be delivered from all trials and tribulations.xci
In Abramelin a prayer based on verses ten and eleven is used for an easy birth. The prayer, “I was birthed from the body of your mother, you are my god from the body of my mother, do not be distant from me, because fear is near and I have no helper except you alone, God Zebaoth”, is written with olive oil on a silver spoon, fumigated, has the writing wiped off with the forefingers of the left hand and rubbed into the navel of the pregnant woman.xcii
PSALM 22
Dominus regit me. Ah
If someone leaves with sorrow or leaves on any journey, let him read this Psalm and his enemies will not be able to withhold him and if he wanders from the path, let him read this Psalm over good oil and let him wash his face with it and he will find his path again. The Moon as above, hour of .
COMMENTARY:
The Latin in the title is part of verse one, “The Lord ruleth me”. Ah is the first half of the divine name Eheieh (AH-IH, meaning ‘I am’, the divine name of the Sephira of Kether on the Tree of Life).
Sepher Shimmush Tehillim recommends this Psalm for receiving reliable instructions through a vision or a dream. The querent prepares himself by reciting the Psalm seven times with the appropriate prayer and the divine name Yah (IH, ‘Lord’) whilst fasting and bathing.xciii
This Psalm is one of those used in order to attain high honours, high rank and increase good fortune in the Sepher Shimmush Tehillim. The sequence is 91, 93, 22, 19, 23, 99 (see Psalm 91 for more details).xciv
Recited seven times with its associated names it was said to give dream replies to questions.xcv
Verses three and four with ‘The lord my shepherd’ added to the front, “The lord my shepherd hath converted my soul. He hath led me on the paths of justice, for his own name's sake. For though I should walk in the midst of the shadow of death, I will fear no evils, for thou art with me. Thy rod and thy staff, they have comforted me”, is given in A Treatise of Mixed Cabalah for being secure when passing through dubious and dangerous places.xcvi
Verses five and six, “Thou hast prepared a table before me against them that afflict me. Thou hast anointed my head with oil; and my chalice which inebriateth me, how goodly is it! And thy mercy will follow me all the days of my life. And that I may dwell in the house of the Lord unto length of days”, is given in the same work for being provided with food and lodgings.xcvii
PSALM 23
Domini est terra & plenitude ejus. Jas
If someone wishes to be loved and to appear graceful, let him write this Psalm until Et introibit Rex Gloriæ along with the characters; perfume everything with musk, saffron and rose water and let him carry it upon himself.
The Moon as above, hour of .
COMMENTARY:
The Latin in the title is part of verse one, “The earth is the Lord’s and the fullness thereof”.
Sepher Shimmush Tehillim gives this Psalm as being
used for escaping great danger and avoiding floods, by repeating daily in the morning and using the holy name Eli (ALI, a poetic form of AL meaning ‘God’).xcviii
This Psalm is one of those used in order to attain high honours, high rank and increase good fortune in the Sepher Shimmush Tehillim. The sequence is 91, 93, 22, 19, 23, 99 (see Psalm 91 for more details).xcix
Verse seven, “Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in” is used around the edge of a Mercurial Pentacle used for commanding Mercurial spirits and opening doors (see Mercury 5, Appendix 4). It is also used on a Mercurial Pentacle against slavery and prison (see Mercury 2, Appendix 5).
PSALM 24
Ad te Domine levavi animam meam
If a sick person cannot sleep, place this Psalm under his head and he will fall asleep. The Moon as above.
COMMENTARY:
The Latin in the title is the second half of verse one, “To thee, O Lord, have I lifted up my soul”.
As with the previous Psalm, Sepher Shimmush Tehillim gives this Psalm as being used for escaping great danger and avoiding floods, by repeating daily in the morning and using the holy name Eli (ALI, ‘God’).c
In the Goetia, the ninth Shemhamphorash angel, Aziel, is associated with verse six of this Psalm, “Remember, O Lord, thy bowels of compassion; and thy mercies that are from the beginning of the world”.ci
Verses thirteen and fifteen, “His soul shall dwell in good things: and his seed shall inherit the land. My eyes are ever towards the Lord: for he shall pluck my feet out of the snare”, are used to make a sick man rest in A Treatise of Mixed Cabalah.cii
PSALM 25
Judica me Domine. El
If you want to destroy the workings of enchantments and fancies, it is necessary to write this Psalm and the enchanter will not be able to do anything against you and if you recite it in the midst of your enemies, you will be protected from them.
The Moon as above.
[191]
COMMENTARY:
The Latin in the title is part of verse one, “Judge me, O Lord”. El, meaning ‘God’, is the divine name of the Sephira of Chesed on the Qabalistic Tree of Life.
Again there is a degree of similarity in Sepher Shimmush Tehillim, where this Psalm is given with an appropriate prayer and the divine name Elohe (ALHI, ‘God’) for use against imminent dangers by land or by sea, or for someone about to receive a severe imprisonment.ciii
A Treatise of Mixed Cabalah gives a similar use with verses eleven and twelve, “But as for me, I have walked in my innocence: redeem me, and have mercy on me. My foot hath stood in the direct way: in the churches I will bless thee, O Lord”, to be spoken for delivery amidst enemies.civ
In the Goetia, the thirty-sixth Shemhamphorash angel, Menadel, is associated with verse eight of this Psalm, “I have loved, O Lord, the beauty of thy house; and the place where thy glory dwelleth”.cv
PSALM 26
Dominus illumination mea & salus mea: Eloy.
If you wish to plant a vine tree, write this Psalm at the New Moon and wash it in a spring, which you will use to water your vine tree and it will be protected from all that is invisible. For children suffering with worms, write the 2nd and the 3rd verses until Qui tribulant me inimici mei with three Pater’scvi and three Ave’scvii in the honour of the Saint whose name it bears.
COMMENTARY:
The Latin in the title is part of verse one, “The Lord is my light and my salvation”. Eloy is a divine name used in many of the grimoires, from Liber Juratus and the Heptameron through to the Key of Solomon and the Goetia.
Sepher Shimmush Tehillim states this Psalm is good for being well and kindly received in a strange city, and should be repeated while on your journey.cviii
PSALM 27
Ad te Domine clamabo. Selam.
It is good to those who confess that they suffer for their sins and by means of this, they can obtain all that they need from God, if they say it every day with devotion, as St Hieromecix says. It is also good for those who are persecuted by their children and their close ones and as St Cassiodorus says, it is good for those who give alms, so that their possessions may be multiplied in this world and in the other.cx
It reconciles us to our enemies and for this to take effect it is necessary to say it 3 times with the name of the Intelligence, while staring at his enemy opposite him, bending the middle finger onto the first phalanx of the index finger and to form the character with it. If you do this two times, you will have peace with him
[192]
COMMENTARY:
The Latin in the title is part of verse one, “Unto thee will I cry, O Lord”. The word Salem in the heading may be the intelligence name which is implied but not given in the text, particularly as it is derivative of the Arabic salam meaning ‘peace’.
Again one of the uses can be seen as being derived from Sepher Shimmush Tehillim, which gives this Psalm for reconciliation between you and your enemy, by reciting the Psalm with the divine name, He (HI, reversal of Yah) and an appropriate prayer.cxi
This Psalm is the third in the sequence of eight Psalms (8, 21, 27, 29, 32, 51, 72, 134) to be recited during the consecration of the Pentacles in the Key of Solomon. The Pentacle is held over the incense towards the rising sun and the Psalms recited with devotion.cxii
PSALM 28
Adferte Domino filii Dei: Ha Hay.
Should you recite this Psalm into the ear of a sick man, while he is taking barley beer, he will recover. Also write the Psalm down and bury it in the corners of a house with its characters and perfumed with nutmeg and you will enjoy great blessings from it.
The Moon as above.
COMMENTARY:
The Latin in the title is part of verse one, “Bring to the Lord, O ye children of God”.
There is an interesting procedure in Sepher Shimmush Tehillim using this Psalm to cast out evil spirits. Seven splinters of osiercxiii and seven leaves of a date palm that never fruited are placed in a pot filled with water on which the sun has never shone. The Psalm is repeated over the pot ten times with the divine name Aha (AH) in the evening and left upon the earth in the open air until the next evening. The pot is then emptied at the door of the possessed person to drive the evil spirit out.cxiv
Verses three to ten, containing seven references to the ‘voice of God’, were used as a protection when drinking water on nights when demons were particularly active, the implication being that they might enter the person in the water.cxv This probably derives from the practice of using water to contain demons, seen in the first century CE writings of Flavius Josephus.
This Psalm is recited in the process of detecting a thief using the Princes of the Cup with a sesame-oil anointed cup and two young virgin boys as seers in the eighteenth century text Codex Gaster 214.cxvi
PSALM 29
Exaltabo te Domine quoniam suscepisti me: Ha
If someone languishes from a sickness, let him read this Psalm over pure water seven times and let him wash himself with the water and also read it 7 times over good oil, write the characters also and wash them with the aforementioned oil and anoint the sick man with it.
The Moon as above.
COMMENTARY:
The Latin in the title is the first half of verse two, “I will extol thee, O Lord, for thou hast upheld me”.
A similar use is given in A Treatise of Mixed Cabalah, where verses three and four, “O Lord my God, I have cried to thee, and then hast healed me. Thou hast brought forth, O Lord, my soul from hell: thou hast saved me from them that go down into the pit”, are used against a malevolent fever.cxvii
According to Sepher Shimmush Tehillim this Psalm should be prayed daily with the divine name El (AL, ‘God’, the divine name of the Sephira of Chesed on the Qabalistic Tree of Life) for safety against all evil occurrences.cxviii
This Psalm is the fourth in the sequence of eight Psalms (8, 21, 27, 29, 32, 51, 72, 134) to be recited during the consecration of th
e Pentacles in the Key of Solomon. The Pentacle is held over the incense towards the rising sun and the Psalms recited with devotion.cxix
In the Goetia, the thirty-ninth Shemhamphorash angel, Rehael, is associated with verse eleven of this Psalm, “The Lord hath heard, and hath had mercy on me: the Lord became my helper”.cxx
PSALM 30
In te Domine speravi, non confundar in æternum: El.
If someone is held in a prison, let him read this Psalm until Miserere mei Domine, quoniam triblor two times a day and also at night, and let him also write these characters on bread and let him eat it; he will be freed from prison immediately.
The Moon as above.
[193]
COMMENTARY:
The Latin in the title is the first part of verse two, “In thee, O Lord, have I hoped, let me never be confounded”. El, meaning ‘God’, is the divine name of the Sephira of Chesed on the Qabalistic Tree of Life.
In Sepher Shimmush Tehillim this Psalm is repeated in a low voice over olive oil which is used to anoint the face and hands whilst concentrating on the divine name Yah (IH, ‘God’) to escape harm from slander and evil tongues.cxxi
The Book of Gold (Le Livre d’Or) - 17th Century Book of Spells, Charms & Magic using the Biblical Psalms of David Page 4
