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1 I will cry aloud to elohim; *
I will cry aloud, and he elohim will hear me.
2 In the day of my trouble I sought adonay; *
my hands were stretched out by night and did not tire; I refused to be comforted.
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11 I will remember the works of YAH, *
and call to mind your wonders of old time.
12 I will meditate on all your acts *
and ponder your mighty deeds.
13 Your way, elohim, is holy; *
who is so great el as kelohim?
14 You are ha-el who works wonders *
and have declared your power among the peoples.
15 By your strength you have redeemed your people, *
the children of Jacob and Joseph. Selah.
16 The waters saw you, elohim; the waters saw you and trembled; *
the very depths were shaken.
17 The clouds poured out water; the skies thundered; *
your arrows flashed to and fro;
18 The sound of your thunder was in the whirlwind; your lightnings lit up the world; *
the earth trembled and shook.
19 Your way was in the sea, and your paths in the great waters, *
yet your footsteps were not seen.
20 You led your people like a flock *
by the hand of Moses and Aaron.
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This is the Track 1 Psalm selection that will be read aloud in unison or sung by a cantor on the third Sunday after Pentecost (Proper 8), Year C, according to the lectionary for the Episcopal Church. If read, the Old Testament reading from Second Kings will have been chosen, which includes the verse: “[Elisha told Elijah], "As Yahweh lives, and as your soul lives, I will not leave you." That pair of readings will be followed by the Epistle selection from Galatians, where Paul wrote, “Live by the Spirit, I say, and do not gratify the desires of the flesh. For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want.” All will accompany the Gospel selection from Luke, where we read: “As they were going along the road, someone said to [Jesus], "I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.”’
It is important to take note of the places where forms of “elohim” and “el” have been casually translated (improperly) by the NRSV as the same: “God.” There are seven such references, where “elohim” is a plural masculine noun and “el” is singular; but neither should be capitalized, as an indication of Yahweh. The standard translation of “Yahweh” into English, as “the Lord,” becomes confusing where the NRSV shows “the Lord” in verse two and verse eleven. In verse two is written “adonay,” while in verse eleven is written “YAH” (my capitalization, as well as BibleHub Interlinear’s). The “yah” is short for “Yahweh,” while “adonay” is the masculine plural noun that says “lords” (no capitalization or attaching article). The words “elohim” and “adonay” are both references to an inner possessing divine presence (a soul-spirit-angel), as “Yahweh elohim.” That references the resurrected soul of Adam-Jesus. The difference between an “elohim” possessing a soul in the flesh (which is individually called an “el”) and an “adonay” is this: the “elohim” possessing has been prepared for ministry, such that “adonay” says one is sent to become the master and teacher of many other souls; so, they too will receive the Yahweh elohim.
Unstated by this presentation of the Episcopal Church is the intro contained in verse one. The NRSV shows this as a separate header, as: “To the leader: according to Jeduthun. Of Asaph. A Psalm.” In reality, this is the Hebrew transliteration of this part of the verse: “lam·naṣ·ṣê·aḥ ‘al-yə·ḏî·ṯūn [yə·ḏū·ṯūn ,] (lə·’ā·sāp̄) miz·mō·wr”. That literally translates to state: “to the preeminent above-praising [praising , ] (gatherer) a melody”.
In that, translators have placed the name “Jeduthun” and “Asaph,” along with the identification of this being “a Psalm,” but the meaning of those three words is as I have translated literally: “praising” (Jeduthun), “gatherer” (Asaph), and “a melody” (Psalm). In addition, the first Hebrew construct says, “to the preeminent,” where the translation of “the chief musician” or “leader” misses the point of “the preeminent” actually being the inner “elohim” that David recognizes in the “melody.” When that is seen, the conjoined words “‘al-yə·ḏî·ṯūn” are more than simply “to Jeduthun,” as they become “above-praising.”
Here, I have mentioned in previous commentaries that a soul in the flesh alone (without an inner “elohim”) is incapable of true “praise” to Yahweh. As such, the “above-praising” is another reference to the inner “elohim,” which is spiritually “above” one’s soul; and, it is the true source of “praising.” David, as a soul in a body of flesh, wrote his songs of praise (melodies or Psalms) from this divine inspiration; and, once divinely inspired by inner “praise,” he physically sang along; and, he wrote the song lyrics and notes down, so others would join along. This becomes the meaning for the brackets surrounding a repeating of “praising,” as the brackets indicate a silent or unseen source of “praising.” The comma placed after the bracketed “praising ,” then separates that spiritual “praising” from the spiritual “gatherer,” which can also translate as “collection,” which is the plural of “elohim,” versus one “el.” When the inner and the outer are joined in physical songs of “praising,” then that becomes “a melody” of many, all as one. This explanation of the introduction must then guide the way one understands the verses contained in Psalm 77.
When one is able to see the truth of this intro, to then listen to what David began singing it is literally translated now differently, knowing “elohim” and “el” are references to the inner presence of a divine spirit that praises and gathers, the same divine spirit in many like David. He sang, “with my voice into elohim and I cried out ; with my voice into elohim , and he listened to me .”
The Hebrew preposition “’el-“ means “to, into, towards” and it is conjoined with the word “elohim” twice. The preposition constructed with the “voice” – “with” – becomes a statement of possession, as the “voice” of David has become the “voice” of Yahweh, from the inner presence of His Son. The conjunction construct twice applied to the verbs “cried out” and “listened” says two are joined in marriage, as one, which both speaks and listens. This means David wrote this verse as representing more than his voice calling to external “gods” (in the plural number). The preposition connected to “elohim” says David’s soul had gone “towards elohim” possession, such that it had come “into” his soul. This is the resurrection of the Adam-Jesus soul, which is “Yahweh elohim.” It is singular in one soul, while being plural as the same in a limitless number of other souls possessed by Yahweh’s Spirit. When David “cried out,” this says he sang “a melody” of praise to that inner presence.
In verse two, David literally sang, “in the day of my trouble adonay I sought my hand ׀ in the night was stretched out and not will grow numb , to be sorry my soul .” In the portion of the lyrics that leads to a vertical bar that reflects a moment of pause to reflect, David sang that both his soul saw “the day” as the light shining, exposing the remedy to “troubles.” The light of truth must bring the light of “day” to a sinful being, before it can see its darkness leads to death (the symbolism of “night”). The “adonay” is an inner teacher of the truth, which in turns transforms one’s soul-body into one who teaches the truth to others. For that to happen, one must first be led by a teacher – Jesus within leads to one becoming Jesus reborn (an “adonay”). That makes “my hand” be the “hand” of Yahweh that teaches, which turns “my hand” into that one extended within by Yahweh – a tool of Yahweh both inside and projecting outward.
This means “was stretched out” is also the extension into one’s soul, so that soul can be extended to others, as a helping “hand.” In no way will the extension of Yahweh’s “hand” “grow numb” or “weary.” It is an eternal presence. That presence can only come into one’s “soul,” when that “soul” confesses sins and is seriously seeking repentance, through complete self-sacrifice. One has to see the light of “day” and know one’s soul does not want to remain in “night;” and, that leads one’s soul to ask Yahweh for forgiveness, knowing if granted it will be forever.
At this point, the basic theme has been laid out for the whole of this song of praise, which is twenty total verses. The Episcopal Church has decided that this only public singing of Psalm 77 should never include verses three through ten. This selectivity of verses should be recognized as an effort to make this song of praise – which places focus on an inner “elohim” – be relative to the Ordinary after Pentecost theme of personal ministry (and David was a minister who led a nation of people to the truth of the name “Israel”).
One should take it upon oneself to personally go and read, then prayerfully discern verses three through ten of this Psalm. One should never see skips or optional verses as a time to celebrate less work towards understanding why one’s religion is important. Such work is what leads an “adonay elohim” to enter one’s soul and lead one to see the light of “day,” so the truth is exposed. The more truth one sees, the stronger the inner presence grows.
Verse eleven then begins with the first word repeated, with the second surrounded by brackets, making it unstated and silent. That is followed by another word placed in parentheses, which is again an unspoken and silent statement. The translators omit the repetition and make useless paraphrases that miss the spirituality that is contained in the silent statements.
The literal English translation is as such: “I will remember [will remember] (the deeds) YAH ; for I will remember from formerly your wonders .” Because the first string of words clearly state (not enclosed), “I will remember YAH (meaning “Yahweh”), this says one’s mind has become Anointed with the enlightenment of the Messianic or Christ mind. The brackets are Yahweh speaking in the first person, as the Spirit of remembrance. This makes “the [unspoken] deeds” of Yahweh be an instant recall of all sinful acts prior, which one’s soul is allowed to recall, when similar circumstances make it prompt an automatic reaction (like an addiction) response to a worldly stimulus. Rather than remembering regrets afterwards, coming from another sin committed, one remember the regret beforehand, helping on be inner motivated to control one’s “deeds” or “acts.” The motivation that assists oneself in not responding to worldly stimuli as one normally would is then the remembrances of the “wonders” that being righteous brings oneself. One remembers what has happened prior, since the “elohim” has come “into” one’s soul.
Verse twelve then literally translates into English, saying “and I have spoken of all your doings ; and of your deeds talk (of) .” This verse sings of the ministry one possessed by an "elohim" is sent into. It says the voice within (Jesus elohim) is “spoken” to others, so they know it is possible for them to transfigure as well. One’s own “deeds” become the source of knowledge that one conveys to others. It is from that personal experience that true faith can be passed onto others. They aren’t told to believe in miracles that no one alive has ever witnessed personally. They are given details as to how miracles actually happened to oneself; so, others can expect similar answers to prayers.
Verse thirteen then literally sings, “elohim to the sacredness your path ; whose el so great , as elohim ?” In this verse, we find two uses of “elohim,” surrounding one use of “el.” In the singular use of “el,” this is the eternal presence that is the life made possible in flesh by one’s own soul. A soul enters flesh at birth, as the first breath that comes from Yahweh. The soul will never die, but its body of flesh will always be nothing more than a temporal residence. The placement of a soul into flesh becomes a test of that spirit, to resist sins and remain pure. Only pure souls can return to Yahweh, without having the Judgment of failure be doled out, which is reincarnation. Thus, the first use of “elohim” says the presence of Yahweh’s pure elohim – Jesus – is what brings sainthood or “sacredness” into a soul. That makes a host soul able to return and be one with Yahweh. The question posed is then asking, “Who has a soul that can do this alone … without that divine elohim?” The answer is no soul.
Verse fourteen then literally says in English, “you the el doing wonder ; you have known in the peoples your strength .” Here, the singular usage of “el” (as “hā·’êl”) makes Yahweh be recognized as the source of all souls; such that, a soul comes from “the el,” where “el” says Yahweh is spiritual and eternal. The “wonder done” is sending an eternal spirit into a body of flesh and then returning it to Him, through the possession of His Spirit and the resurrection within of “the el” that is His Son. It is then the soul of Jesus (that placed into the Yahweh elohim named “Adam”) that brings the “wonder” of salvation.
Because David had been Anointed by Yahweh as a boy, he grew among those who knew him as a saint, possessed by Yahweh’s Spirit (a Messiah), thus he became the “adonayí” that made Yahweh be “known in the peoples.” David became their teacher and lord – anointed by Samuel to be their king – and through the inner presence in David, “the peoples” also became possessed by the same “elohim.” This is the truth of the name “Israel,” which means “He Retains Yahweh as one of His elohim.” This spread of Yahweh’s elohim into “the peoples” – Yahweh having become “known to them” – is what made Israel have “His strength.” No “nation” can ever have the “strength” of Israel, without all its “peoples” being saints.
Verse fifteen then sings literally, “you have redeemed in arm your people ; sons Jacob and Joseph . Selah .” In this the use of “gaal” as “redeemed” means, “the act of a kinsman taking on a widow who had no children to support her after her husband’s death.” Normally, a brother to the deceased husband would do this redemption; but, as told in the story of Naomi and Ruth, when no brothers are alive to redeem a widow, then another from the larger family (usually in the place of birth), who can afford the price of this redemption, will take on the widow’s debt as his own. As such, this is David singing of the Israelites being “your people” who were figuratively widowed in Egypt, where their deceased ‘husbands’ were “Jacob and Joseph.”
When David wrote “sons,” this must be understood as a word expressing divine possession, whereby “Jacob and Joseph” were “sons” truly in the name of Israel. This “arm” of possession becomes the truth about the strength of priests to Yahweh, where all will be His hands, from his “arm of strength” being outstretched. This “arm” is not to make any “peoples” become worldly special – for themselves and their own glory – but to take the knowledge of Yahweh possession to the world, so the world can find true redemption of their souls. All souls alone in a body of flesh are widows, without a masculine protector and a male inheritor of their debts. Yahweh is their redeeming Father, and His Son Jesus is their new spiritual husband, as the Son.
Verse sixteen then literally translates into English, saying “you saw them waters ׀ elohim , you saw them waters they will be in pain ; also , agitated by the abyss .” In this verse, one must be able to recall the metaphor David used in other Psalms, where the world has been seen as a sea of souls. Within the “depths” of that sea lurks the Leviathan, which seeks souls to swallow – symbolism of spiritual possessions, both good and evil. As such, a soul in a body of flesh becomes shaped by its container – the body, in a world of matter.
The placement of a vertical bar of pause, prior to reading “elohim,” says Yahweh “foresaw” this fluid nature of souls, which is why He created His “elohim” – Adam-Jesus. Yahweh knew the “pains” that would come from a world where spirits prey on souls, using the flesh to addict them to sins. The single word “also” says those spirits swimming in the sea of souls are likewise only powerful in the material realm, where lost souls there are their targets. This makes the sea of souls be “churned” or “agitated,” by souls fleeing from spiritual possessions, while spirits chase after souls to possess. The Yahweh “elohim” is created to allow souls to escape that realm.
Verse seventeen then continues this focus on water, with David literally writing (translated into English): “them poured out water ׀ the clouds the voice them given specks of dust ; also your gravel , they will walk .” Here, the “poured out” aspect of “water” leads to a vertical bar, letting one know to pause and reflect on that meaning. Yahweh is the source of all souls in the worldly realm. The pause then points one to understand what a soul is, relative to this “outpouring.”
Those which escape the “agitation of the abyss” elevate above the sea. They become like “clouds,” which is a soul in possession of the Yahweh “elohim.” This too is “poured out” by Yahweh, when His Spirit Baptizes a soul and cleanses it of sins. That allows a soul to rise from the sea, where “the voice of them that is given” is the resurrected soul of Yahweh’s Son. Each saint is little more than a “speck of dust,” thus miniscule in and of itself. However, when elevated souls possess the soul of Jesus, the “specks of dust” gather – as true Christians – which is the ”gravel” that comes together to form the “path” to salvation. The "gravel" becomes a reflection (today) of true Christianity. Each saint becomes a rock in that path to righteous living. It is then upon this path that is paved by saints that lost souls in the sea are led to a return to be one with Yahweh. This is being fishers of men. The ”gravel” produces the “path” of righteousness, which all souls in the flesh must walk first.
Verse eighteen then sings in literal English translation, “the voice your thunder ׀ to the whirlwind , they will become light the flashes of light world , them agitated and they will be shaken on earth .” In this metaphor, it must be realized that “thunder” comes from the “clouds” above. Just as verse seventeen sang of “the clouds the voice,” now that “voice” is said to be Yahweh’s “thunder.” Because “thunder” is booming and rumbling, it is now associated with “the whirlwind,” which is the circulation of “clouds.”
The reading of this Psalm attaches to is that of Second Kings, where Elijah’s soul ascended in a “whirlwind.” This becomes metaphor for a soul elevated, so it can find eternal life, while also leave behind the soul of Jesus for others to become “clouds” from. The “sound of Yahweh’s thunder” is generated by the “flashes of light” – “lightning bolts” – that bring the heavens (the spiritual) into the “world.” In that process of making “light flash,” a loud boom is heard over great distances. That divine “sound” brings fear in those souls alone in their flesh; so, they become “agitated” as souls afraid of being possessed, even when it is by Yahweh. Those souls whom the “lightning flashes” of truth strike - they “will be shaken.” Souls in their ‘flesh” (metaphor of “earth”) will no longer be addicted to the “earthly” delights, as they will have seen the ”light” of truth shake them awake.
Verse nineteen then literally sings in English: “in the sea your journey , your path [your path] (of the waters) many ; and your footprints , not they were known .” This verse sings of the lost souls that make up “the sea.” All have been sent on “a journey” when they enter the material realm.
Here, again, is found the silence of the spiritual realm speaking in brackets and parentheses. The “path” that leads the lost souls back to Yahweh is accepted by all souls prior to reincarnation, as “your path” becomes deeply placed into one’s soul, not found in the memory produced by a fleshy brain. It is the same “path” that is deeply hidden within all the lost souls that make up the “waters” of souls poured out by Yahweh. To make a “sea” of souls, “many” have failed to return and be one with Yahweh before. All of those lost souls have left “footprints” in the past, from having walked the wrong roads of life. This is because their brains could never be allowed to know the way; so, “not they were known.”
Verse twenty then sings in literal English, “you have guided as a flock your people ; as the hand Moses and Aaron .” This does not transfer the power of Yahweh onto such historical figures of Judaic history, such that “the people” are expected to be “led by Moses and Aaron.” Instead Yahweh has “guided as a flock His people,” where David’s Psalm 23 sings, “Yahweh is my shepherd.”
When each soul has sought Yahweh, as a lost sheep – a soul agitated in the sea of souls – then one submits one’s soul to Him as one of His “flock.” Once a soul has submitted to Yahweh and has been raised as a vapor (a “cloud”) “above the sea,” then one becomes possessed by Yahweh’s “elohim.” That “elohim” makes one be reborn as Jesus. Because Jesus is the high priest of one’s body (the tabernacle), then the “elohim” makes on be like “Aaron.” The name “Aaron” means “Bright,” so as Jesus reborn one become the “flashes of lightning” that shines the light of truth for others to see. Presenting that light of truth makes the inner “elohim” project outwardly as an “adonay,” or a teacher of others.
This makes one’s “voice thunder” as the Father within. This makes one “guide the people” in the same way as did “Moses.” Therefore, one cannot put greatness on any human form of a possessed by Yahweh soul, such that one bows down to “Moses,” because he orated the Law for others to agree with. David sang (inspired by Jesus within) that all saved souls will be “guided” to be “Moses” in ministry, with the name “Moses” meaning (among some scholars), “Hidden” or “Covered.”
As the accompanying Psalm that is sung after a reading from Second Kings, this song praises the salvation that comes from an inner “elohim,” which sends one out in ministry as an “adonay.” None of this is seen, when the translation-into-English services take a handful of specific words and present them all as “God.” To be sent into ministry, a soul must have become the “hand” of Yahweh on the “earth.” The world is a “sea” of lost souls, all who have been told to walk a path of righteousness, in order to stop returning to the earth plane as a soul trapped in a temporary body of flesh. The only way to stop that recycling is to become a soul in which Yahweh elohim (Jesus) is resurrected. To begin that process, one must seek salvation on one’s own soul. Then, once sincerity is seen by Yahweh, he will send one an “adonay” to be one’s teacher. This means the path to ministry demands teachers who are Jesus reborn. Without such a Lord in one’s personal life, the world becomes a bunch of agitates peoples, all afraid of each other’s shadow.