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1 The fool has said in his heart, "There is no elohim." *
All are corrupt and commit abominable acts;
there is none who does any good.
2 Yahweh looks down from heaven upon us all, *
to see if there is any who is wise,
if there is one who seeks after elohim.
3 Every one has proved faithless;
all alike have turned bad; *
there is none who does good; no, not one.
4 Have they no knowledge, all those evildoers *
who eat up my people like bread
and do not call upon Yahweh?
5 See how they tremble with fear, *
because elohim is in the company of the righteous.
6 Their aim is to confound the plans of the afflicted, *
but Yahweh is their refuge.
7 Oh, that Israel's deliverance would come out of Zion! *
when Yahweh restores the fortunes of his people,
Jacob will rejoice and Israel be glad.
This is the Track 1 accompanying Psalm to the Old Testament choice from Second Samuel, when David falls into sin. This will be read aloud in unison or sung by a cantor if chosen on the ninth Sunday after Pentecost [Proper 12], Year B, according to the lectionary for the Episcopal Church. This will precede the Epistle reading from Paul’s letter to the Ephesians, where he wrote, “he may grant that you may be strengthened in your inner being with power through his Spirit.” All will accompany the Gospel reading for John 6, where Jesus told his fearful disciples, “It is I; do not be afraid.”
In the presentation above, I have restored seven words to what was written by David. Four are removing the NRSV translations of “Yahweh” to “the Lord.” I have returned “Yahweh” as the specific name David used, as it is the name known by all souls truly possessed by Yahweh in marriage. The other three all pertain to the translation of “elohim” as “God.” I have returned those to the original Hebrew, because “elohim” is the theme of this psalm. The first of these uses appears in the first verse, where the NRSV translated “God” [capitalized, in the singular] from “elohim” [not capitalized, in the plural number]. This use of “elohim” must be seen as why this Psalm was chosen to accompany a reading that tells of David’s fall into sin.
Verse one literally states in the Hebrew, “’ā·mar nā·ḇāl bə·lib·bōw ’ên ’ĕ·lō·hîm , hiš·ḥî·ṯū , hiṯ·‘î·ḇū ‘ă·lî·lāh , ’ên ‘ō·śêh-ṭō·wḇ”. That literally translates in English to say, “to say foolish inner man no elohim , they lead to ruin , they have done abominable works , none are good”. This becomes a statement that is akin to the scholars of Hebrew and other languages that say, “Pppppppttt to “elohim” meaning “gods.” I will change it to “God,” so I can make sense of what David wrote, as there is only one God, so only fools say there is “no God.”
In reality, David would have never defeated Goliath, evaded Saul’s spear, converted two hundred Philistines, or done any of the other good works he did, if he had not been one of Yahweh’s “elohim,” which as divinely possessed souls. To deny they exist is “foolishness.” By teaching there are “no elohim,” then the teachers are “fools,” who lead others “to ruin” and do “abominable” acts [such as promote homosexuality as a forgiven sin], because all who think that way are “no good.” This first verse must be seen as the theme of failure; and, that is why it is attached to the reading that tells of David living up to his own statement of truth, as a self-fulfilling prophecy. He was a fool to do what he did.
To prove this is the meaning, David wrote in verse two a second use of “elohim,” where he explained they were those seeking to assist Yahweh, through the submission of their souls to Him in marriage. The reality of what the literal translation says in English is this: “Yahweh from heaven looks down upon the sons of Adam to see if there are any who are prudent , who ask for elohim”. This says that “heaven” is the spiritual realm in which souls connect to Yahweh. Rather that “looking down” from the sky, the all-seeing eye of Yahweh “looks out” for those souls who are descended from His Son Adam, as servants who believe, pray, and act according to Mosaic Law. Those who demonstrate a “competency” for marriage with His Spirit those whom Yahweh proposes marriage. Those who say, “Yes,” and receive His Spirit are then those who become a spiritual wife of Yahweh, becoming one of His elohim. David, again, was one of the elohim; and, so too was Jesus and all his Apostles-Saints. Every time one reads “elohim” in Old Testament [Hebrew] texts, this can be translated into English as a statement of the Saints [or true angels].
With this understood about the qualification for who Yahweh chooses to become His elohim [Saints], verse three then lays it on the “fools” named in verse one. In the NRSV English translation that says, “Everyone has proved faithless; all alike have turned bad; there is none who does good; no, not one,” this captures the essence, but not the whole truth. The truth says, “All have turned aside [from being] united [allowing their souls to] have become corrupt [morally] --- [of those] none have done good ; none , not one”. This places focus on the Hebrew word “yaḥ·dāw,” which means “unitedness” (Strong’s); and, this is a word stating their lack of faith, which has rejected marriage with Yahweh [“turned aside” – “sār”]. Instead, their souls have “united with” unclean spirits, which is what has “corrupted them [morally]” [“ne·’ĕ·lā·ḥū”]. It is from this evil possession that “none have done good,” because “good” only comes from souls who have married Yahweh.
Verse four is then presented as one long question, such that the NRSV shows: “Have they no knowledge, all those evildoers who eat up my people like bread and do not call upon Yahweh?” The question is asked in the first two words [“hă·lō yā·ḏə·‘ū”], which asks, “have no knowledge?” As the central question, the root word “yada” [“to know”] is not focusing on the powers of a human brain, as that is the organ through which Satan does his tricks of corruption. Therefore, the question asks, “Do they not seek wisdom?”
The following words are not written to give the example of bread as something eaten, such that those who reject marriage to Yahweh are cannibals, who eat Yahweh’s chosen “people” like “bread.” The truth of that series of words says those who reject marriage to Yahweh are Israelites who are the “workers” of Satan [“pō·‘ă·lê”], whose “iniquities [“’ā·wen”] are judged and known to be by all routinely “consuming” [“’ō·ḵə·lê”] divine Scripture, which is the “bread” that is manna from heaven to “people of Yahweh [and David].” For all the memorization those wicked ones do, none of them “call upon Yahweh” to unite with them and show them how to live by His Word.
Verse five then adds the third use of “elohim,” and in divine Scripture repetition is important to realize. The NRSV translation [with “elohim” kept intact] says, “See how they tremble with fear, because elohim is in the company of the righteous.” This translation takes the repetition of “dread” [“pā·ḥă·ḏū p̄a·ḥaḏ”] and morphs “great dread” into “tremble with fear.” This denies the existence of Israelites [in name only] who bow down and worship demons, who then possess them until they cannot escape. More then trembling with fear as coming from an external source, this is “great dread” that has set upon their souls, within their bodies of flesh. Therefore, David then followed that demonic possession with the alternative, which is “for elohim , [there is an inner] dwelling that brings righteousness.” This is then a statement of divine possession, which defines one of the “elohim.”
Verse six then literally translates into English as saying, “the advice of the poor you shames , but Yahweh shelters”. This says that those who “greatly dread” their state of being are told by those “poor” souls that have married Yahweh to do likewise and their “dread” will be erased. Instead of accepting that “advice of the poor” [“‘ă·ṣaṯ- ‘ā·nî”], where “poor” is better stated as “humble,” from subjection to a higher power, they spit the “shame” their souls feel outward onto those who dare to call them out. However, the “shame” is known to be upon their souls only, as “Yahweh has sheltered” all His wives from harm.
Verse seven then sings [NRSV], “Oh, that Israel's deliverance would come out of Zion! when Yahweh restores the fortunes of his people, Jacob will rejoice and Israel be glad.” This translation misses the points made in several places, as “Israel,” Zion” and “Jacob” have all been assigned proper name status, which blinds the reader from the underlying truth. The Hebrew written is this: “mî yit·tên miṣ·ṣî·yō·wn yə·šū·‘aṯ yiś·rā·’êl bə·šūḇ Yah-weh šə·ḇūṯ ‘am·mōw , yā·ḡêl ya·‘ă·qōḇ , yiś·maḥ yiś·rā·’êl”. Literally, this translates into English saying, “who gives out of a dry place [the meaning of “Zion”] the salvation of he who retains God [the meaning of “Israel”] when returns Yahweh the captivity of his people , let rejoice supplanter [the meaning of “Jacob”] , be glad he retains God [the meaning of “Israel”].” This verse sings loudly that the freedom of the Israelites from Egypt signifies their release from an unclean spirit ruling over their bodies of flesh. Still, that release from bondage then made their souls the “servants” or “slaves” of Yahweh, as His people. Therefore, the rejoicing is for the transformation of a sinner [Jacob] to a Saint [Israel], all by divine possession, which makes those like David become “elohim.”
As the accompanying Psalm for the Second Samuel optional reading that tells of David’s fall from his commission of sins, David foresaw this when he most likely was seeing Saul when he wrote this [not realizing it would become him too, when the time was deemed right by Yahweh]. David’s transformation into a sinner become the reverse image painted in this song of warning. The protection of David, which made him the greatest king in the history of Israel was due to his soul having joined with Yahweh’s Spirit, so David did as Yahweh commanded. This Psalm 14 then sings about the constant presence of sinners in one’s midst, who are always trying to take one down. David’s fall was purposeful, as no king should ever last in the realm of death that is the material world. Thus, a soul’s only hope for eternal salvation comes through divine marriage and becoming one of Yahweh’s elohim.
If Track 1 is chosen and this song is sung aloud on the ninth Sunday after Pentecost, when one’s own personal ministry to Yahweh should be well underway, the call is to examine the truth of one’s soul state of being. It is not enough to covet salvation for oneself only [a “self” equates to a “soul”], as an elohim is one soul subjected to serve Yahweh, as His willing conscript. If one “dreads” having to deal with the “poor souls” who constantly do nothing to help themselves, or “dreads” having to tell anyone the only way to salvation is through total self-sacrifice, then one is a soul that has “turned aside” the marriage proposal from Yahweh, instead choosing to kneel down at the altar of self and pray one’s own soul is a god. Not only will that not save one’s soul, it will not save anyone else’s; and, that is the danger that needs to be seen in this song. It has never been about your soul. It has always been about all souls, with your just a drop in that bucket.