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1 Ascribe to Yahweh, bene elim, *
ascribe to the Yahweh glory and strength.
2 Ascribe to Yahweh the glory due his Name; *
worship Yahweh in the beauty of holiness.
3 The voice of Yahweh is upon the waters;
el of glory thunders; *
Yahweh is upon the mighty waters.
4 The voice of Yahweh is a powerful voice; *
the voice of Yahweh is a voice of splendor.
5 The voice of Yahweh breaks the cedar trees; *
Yahweh breaks the cedars of Lebanon;
6 He makes Lebanon skip like a calf, *
and Mount Hermon like a young wild ox.
7 The voice of Yahweh splits the flames of fire;
[8] the voice of Yahweh shakes the wilderness; *
Yahweh shakes the wilderness of Kadesh.
8 [9] The voice of Yahweh makes the oak trees writhe *
and strips the forests bare.
9 [9] And in the [his] temple of the Lord *
all are crying, "Glory!"
10 Yahweh sits enthroned above the flood; *
Yahweh sits enthroned as King for evermore.
11 Yahweh shall give strength to his people; *
Yahweh shall give his people the blessing of peace.
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This is the Psalm that will be read aloud in unison or sung by a cantor on the first Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will be in response to the Old Testament reading from Isaiah, where Yahweh spoke through the prophet, singing “Do not fear, for I have redeemed you; I have called you by name, you are mine.” This Old Testament pair will precede a reading from Acts, where it is written: “Peter and John laid their hands on [seekers in Samaria], and they received the Holy Spirit.” All will accompany the Gospel reading from Luke, where the saint wrote: “John answered all of [the Jewish seekers] by saying, "I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals.”
I wrote a commentary about this song of praise when it last came up in the lectionary cycle: Trinity Sunday, Year B (May 30, 2021). That commentary can be read here. In that writing, I had not yet begun making necessary changes to the text presented by the Episcopal Church, in bulletins made available at their churches, passed out before a service. In the above presentation, it should be clear how many times David wrote “Yahweh,” when the translations say for all “the Lord.” I addressed that in my prior observations; so, there is no need to repeat that again now. I will point out how the verses are numbered (not a consistent feature of the Church’s style), but misnumbered, as I point out between verses seven and nine. In verse nine, the Episcopal Church had inferred “of him” (“autou”) to be “of the Lord,” so I struck out that assumption and restored the truth.
Because Trinity Sunday is when the ‘trifecta’ occurs and Father, Son, and Holy Spirit join as one, where the Father is Yahweh, the Son is the soul married to Yahweh, having given rebirth to His Son Jesus, this means the glue for those two becoming One is Yahweh’s Spirit, that date recognizing that most holy union is no different than the “Epiphany” when Magi officially recognized baby Jesus as the promised Messiah. The same interpretations can be found befitting both Trinity Sunday and the first Sunday after the Epiphany [this song of praise is sung every 1st Sunday after the Epiphany]. Therefore, I will not re-interpret this son.
I will point out a few nuisances that are befitting one’s soul having absorbed the soul of Jesus, after having witnessed his “Appearance” [the essence of ”Epiphany”]. This can be seen in verse one, where David sang, “Ascribe to Yahweh bene elim.” The two words in italics are the truth of the Hebrew written, which translate to say, “sons gods.” This says Yahweh is unquestionably greatest, the Creator, therefore the highest, so high that labeling Him a “God” (different from the “gods,” when “elohim” is the plural number of “gods”) diminished Him. This means Yahweh created “elohim,” which were thirty-two times said to be the “ones” (plural number) who did the Creation of Genesis 1. After three more references in the first three verses of Genesis 2, Moses switched to saying “Yahweh elohim,” which was focused on Adam (Man). That is the meaning of “bene elim,” as it means a soul merged with the soul of Adam (aka Jesus), so those souls become “sons” (including female bodies alive via a soul), who are then elevated soul, as “elim” (short for “elohim”). Verse one is the transference of the soul of the Son of Yahweh into an ordinary soul, making it be a hand of Yahweh on the earth (in the flesh). This is “the Epiphany.”
When verse two says to “give” (the word “hā·ḇū,” from “yahab,” means “ascribe, give”) “the glory due his name,” this must be seen as a statement of divine marriage. Idiots who run around saying “the Lord,” rather than “give the glory due Yahweh,” are obviously missing the point here. “Giving the glory due” means to allow the “glory” of Yahweh’s presence within one’s soul to shine forth. When Yahwehe’s presence is within one’s soul, then one’s soul has married Yahweh and taken on His name. That name is “Israel,” which means “Who Retains Yahweh as His elohim.” However, when the soul of Jesus [a name meaning “Yahweh Saves”] has been resurrected within that soul [the purpose of all marriage is “giving” birth to offspring], then “the glory due Yahweh” is being “in the name of Jesus.” This is “the Epiphany.”
The truth of verse nine (where the strike-out is shown) is “his temple” is one’s body of flesh, in which the soul of Jesus has been reborn, as the High Priest. When Jesus has been “given” the reign over one’s body of flesh – as “his temple” or tabernacle – then one’s soul becomes like a Levite, who has no ownership of property (i.e.: flesh), but it is assigned the duties of maintaining the “temple.” That means one’s soul, in thanks being to Yahweh that it has become Saved, it does all the ordinary stuff that keeps the body of flesh fit and clean. Meanwhile, Jesus – the High Priest – is making the body of flesh cy out, “Glory!” because that is what “temples” are for. That exemplifies “the Epiphany.”
Again, I welcome all readers to see the full commentary I posted for Trinity Sunday, Year B. What I wrote then should be seen as still applicable for the first Sunday after the Epiphany. As a reading chosen for that date (Year B) and this (all years), it should be seen how many times David wrote “Yahweh” in this song of praise. Yahweh must be known as the name of your soul’s Holy Husband. Yahweh must be understood to be the Father of one Son only, although that Son has two names: Adam and Jesus. One must also realize that the resurrection of Jesus IN ONE’S SOUL (not some icon on a wall or car bumper) makes one an “elohim” of Yahweh, so one’s soul has been given angelic powers. One of those is to walk the face of the earth in ministry, looking like you (male or female), while being the rebirth of Jesus. You become “Israel” and “Jesus,” both “in the name of Yahweh; and, Yahweh becomes both your soul’s Husband and Father.