1 Be joyful in elohim, all you lands; *
[2] sing the glory of his Name; sing the glory of his praise.
2 [3] Say lelohim, "How awesome are your deeds! *
because of your great strength your enemies cringe before you.
3 [4] All the earth bows down before you, *
sings to you, sings out your Name." Selah
4 [5] Come now and see the works elohim, *
how wonderful he is in his doing toward all people sons of Adam.
5 [6] He turned the sea into dry land, so that they went through the water on foot, *
and there we rejoiced in him.
6 [7] In his might he rules for ever; his eyes keep watch over the nations; *
let no rebel rise up against him. Selah
7 [8] Bless elohenu, you peoples; *
make the voice of his praise to be heard;
8 [9] Who holds our souls in life, *
and will not allow our feet to slip.
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As can be seen from the amendments above, what the Episcopal Church calls the first eight verses is actually the first nine found in Psalm 66. The NRSV actually lists these as nine verses; but the Episcopal Church loves changing divine songs to suit their personal needs [whatever those might be]. I have added two verse-ending “Selahs,” which are statements telling the reader-singer to “to lift up” (one’s voice), in order to allow the exaltation of Yahweh’s elohim to flow forth from within. Also, four times forms of “elohim” are written, which do not translate as “God.” Yahweh equates to a singular, capitalized “God,” while “elohim” is the plural word for those spirits of Yahweh that possess the souls of His servants. David was such a servant; so, David was possessed by a Yahweh elohim, which he credited in his songs of praise.
Verse one literally sings in English translation: “raise a joyful shout to elohim all the earth.” Here, the “joyful shout” must be seen as coming from within David’s soul, where his elohim was his Lord. This means David was possessed by the soul we know as Jesus; so, whenever Jesus was moved to rejoice in the works of the Father, all souls in flesh that are one with that Yahweh elohim will likewise “raise a joyful shout” in complimentary response. The use of “earth” (from “erets”) cannot be read as dirt or dust, as they have no life that can raise any voice. It is metaphor for “flesh,” which will return to “dust” after the soul has been released at death. Thus, David sang that all souls in flesh that are led by an inner elohim should shout with joy for being freed from the judgment that comes to the dirt of the flesh.
Verse two then literally translates into English saying, “sing praises glorious in his name ; put splendor to his praise .” This is David writing the lyrics of a song of praise, where his soul was led to do just as he wrote. While all souls devoted to serving Yahweh are not harpists and songwriters, their hearts and souls – each linked spiritually to a Yahweh elohim – will reverberate with the honor and glory (Hebrew “kabowd”) that is their inner Lord. When that Lord commands “praise,” it is like all the angels surrounding the throne of Yahweh: they all sing glorious praises to His presence within.
Verse three then literally translates into English singing, “say lelohim how awesome your works ; through the abundance of your power shall submit themselves to you your enemies .” The use of “say” or “utter” here (from “amar”) is not so much about speaking anything physically, and more about recognizing the commands of one’s inner elohim. When it speaks, then one does as that command says. The result is the works of divine power, in whatever manner they manifest. It is the “abundance of power” that comes from the divine possession of a Yahweh elohim that one’s soul has submitted to, making it impossible for an outer “enemy” – a demon spirit or agent of Satan – to challenge. The protective power of one’s elohim drives those spirit that would steal a soul and torture it with sins away.
Verse four then repeats the “all the earth” that ended verse two. It literally sings in literal English translation, “all the earth ׀ he shall worship you and sing praises to you ; they shall make melodies (to Yahweh) your name selah .” Again, “all the earth” is reference to the bodies of flesh that become the forms encasing a soul. The bar that separates that from the second part of this verse becomes a reflection on the marriage of that soul in flesh to Yahweh, becoming His wife. Still, such a submission transforms the feminine soul-body into the masculine spirit that sings, “they shall worship you and sing praises to you” and “they shall make melodies” use the masculine constructs “yiš·ta·ḥă·wū” and “yə·zam·mə·rū,” where the masculinity present is the Yahweh elohim that possesses the wife soul in the flesh. The combination of the ‘her’ of “all the earth” and the ‘him’ of the Son resurrected within the womb-soul of the wife indicate a divine marriage has taken place; so, “your name” becomes a statement of that divine union, where the feminine soul-body has taken on the “name” of Yahweh. In David’s time that name was ‘Israel’ – “He Who Retains Yahweh as one of His elohim.” Today, that “name” is ‘Jesus,’ with both meaning the same divine spiritual presence merged within. Again, that “name” is “exalted” by David noting the end of this verse with “selah.”
Verse five then translates literally into English, singing: “they come and see the works elohim ; awesome deeds , according to sons of Adam .” Again, the masculine plural usage of “lə·ḵū” is am implication of the divine Spirit possessing a soul-body. The plural number says David was not the only Saint divinely led, as all the Israelites truly lived up to their names, because “they come” [Yahweh elohim] into all souls who bow down in submission to Yahweh. This allows the soul-body with eyes “to see” the works of Yahweh’s “elohim,” where those “awesome deeds” done are through their servant flesh. The translation of the NRSV that says, “all people” has been stricken out above, because that written is “bene adam,” of “sons of man,” with “adam” also being the name of the first Yahweh elohim, made in Eden. The soul of Adam is the same soul of Jesus; and, all Yahweh elohim are replications (or resurrections), with countless resurrections in soul-wives possible at the same time.
Verse six then can be shown literally translated into English singing: “he turned the sea ׀ into dry land , through the river they went on foot ; there we will rejoice in him .” The vertical bar of rest place between “sea” and “dry land” must be recognized as the “sea” of souls that is the impression of life in the world. That makes the separation indicated by the bar be the absence of the fluidity of the “sea.” The “dry” becomes the void of emotions that drives a soul trapped in a body of flesh to follow the leader, as a school of fish swim in unison. Again, the “land” reflects the body of flesh that contains a soul. When the influences surrounding it have become “dry,” the soul is no longer influenced from without. It then is wholly led from within. Where David was led to write, “through the river [the Jordan] they went on foot,” this refers to the soul-bodies being led to walk where Yahweh sends them. To walk through a “sea” or a “river” on “foot,” that requires the “dryness” of complete commitment, willing to do as told with the ultimate trust. The “feet” were not bogged down in mud, because the path of the righteous is always “dry.” This means wet earth (mud) reflects the weightiness of a sinful world; but when the “feet” walk on “dry earth,” then those souls “rejoice in him,” who is Yahweh – the Creator of the paths of righteousness.
Verse seven then literally translates into English stating: “he rules by his strength ׀ forever , his eyes the people watch ; the rebellious not [they will exalt] (themselves) selah .” Here, the subtle message speaks of the presence of both the divine angels and spirit of Yahweh, as well as the cursed angels and spirits of Satan. The use of the masculine plural here means “they” who are “the rebellious” are not the feminine souls trapped in bodies of flesh. Instead, “the rebellious” as Satan’s spirits of influence. When David sang, “he rules by his strength,” this says Yahweh is the supreme deity, who is actually more than a god. He creates gods; and, like gods, the Spiritual last “forever” (unlike souls in flesh). The “eyes of the people” see as eternal souls inside prisons. They see the world and want to join it; so, Satan sends influencers to make souls feel free, through the gaining of material things. Those souls married to Yahweh “watch” the “awesome works” that only Yahweh can command. To sell one’s soul into slavery to a “rebellious” spirit or demon means that soul will never know the truth of Yahweh’s “exaltation.” David again marked the end of this verse with “selah,” which is a statement that Yahweh “exalts.”
Verse eight then literally translates into English singing: “kneel down you peoples ׀ our elohim ; and be made to hear , the voice of his praise .” Here, the use of “barak” says one must submit fully to Yahweh, where “kneeling down” is a posturing of one’s submission to a higher power. Prayer on one’s knees shows this recognition, where oneself is powerless with divine assistance. The vertical bar between “you peoples” and “our elohim” says there is a transformation that must take place first, where submission to Yahweh means an engagement prior to a most divine marriage – the union of a soul with the outpouring of Spirit that Anoints a soul as the possession of Yahweh, thereby ‘in His name.’ Once that marriage is complete [with time served proving one’s seriousness towards complete commitment], then all those souls will give birth (resurrection) to the Yahweh elohim that merged with their souls and becomes the Lord over each. That one elohim then is the same for all, as “our elohim” (elohenu”). When that inner Lord speak, one will then be able “to hear” his commands. The voice of Yahweh is heard through the inner presence of His Son. The voice of Adam-Jesus then becomes the motivation to praise Yahweh, which one immediately does. One gets up in the middle of the night (as did David), to praise Yahweh through divine song.
The final verse (the real verse nine) can then be literally translated into English as singing, “him keeping our soul within the living ; and not does allow to be moved our feet .” In this, “the living” is a statement of eternal salvation. A soul alone in a body of flesh is bound to face death, with the Judgment being (at best) a return to the imprisonment of a body of flesh [reincarnation]. Only souls that have married Yahweh and been infused with His Son’s soul as Lord, will know the truth of “living.” The “keeping” can then be seen as the commands of an inner Lord, while those souls rejecting the marriage proposal of Yahweh choosing to be their own lord. Those will find death awaiting, not life. Once one’s soul has married Yahweh and been reborn as His Son, those will have “feet” firmly attached to the path of righteousness; and, from that path those souls will not stray.
As the Psalm that is connected to the song of Isaiah, in the fourth Sunday after Pentecost, the important view to take is Yahweh calling those wives who will serve Him as the truth behind the name “Jerusalem.” Yahweh told His prophet that “Teaching Peace” was the goal of a soul chosen to be a wife to Yahweh. Isaiah was one, as was David. In this song of praise, David sang the truth about that submission of self. It is important to know what that truth sings.
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