From Psalm 76
1 In Judah God is known;
His name is great in Israel.

{Judah means 'praise.' There is the ‘trinity’ of praise, strength, and joy; and *spirit, soul, and body. Israel means 'God prevails.' Israel *was Jacob's chosen name, while the name Jacob pertains to him being called. Not all who are called are saved, those who are called according to His purpose, and enter into His oneness are chosen and saved. Peter was called when he met Jesus, and he was chosen when he confessed Jesus as the Christ, and Jesus told him that God chose him to know that.

[1 In the spirit God is known
His name is great in the chosen]}

2 In Salem also is His tabernacle,
And His dwelling place in Zion.

{Salem means 'peace,' and Jerusalem means 'place’ or ‘city of peace.' His tabernacle was in the wilderness where He dwelt as they did, in tents. The tent symbolizes the outer court, in the context of it not yet being *incorruptible, though His life can be given into it. And the reference to 'Salem' and not 'Jerusalem' shows how God is speaking about the times in which they were using tents, even back unto the times of Abraham and Melchizedek, as opposed to the later times, when they had the temple in Jerusalem. The Bible says to let the peace of God rule in our hearts, and it is the heart that is elected to contain what the spirit manifests. Zion means 'parched place.' The be-attitudes, which Jesus spoke on the Sermon on the Mount are about the depths, lengths, widths, and breadths of His love which we should pour ourselves out for (Blessed is he who...). Peter showed the foundation of being elected in God, as he stayed with Jesus, though Jesus spoke a hard saying, and Peter then said "Where else shall I go? You have the words of life." God dwells between the two cherubs, according to Psalm 80:1, 99:1; and Isaiah 37:16. The OT temple symbolizes the way humans are a temple for the LORD, as the OT temple had three platforms, and four major rooms. The outer court symbolized the body, the inner court the soul, the Holy Place the heart, and the Holy of Holies the spirit. The Psalms show the spirit, heart, soul, and body crying out for the LORD. And Paul spoke about how we cry unto God in Romans, and the word for cry means to receive and yet cry out for more. And therefore through the be-attitudes, and through crying out for more, God's love dwells in the parched place. The OT temple had two pillars, Jachin, and Boaz. Jachin meaning 'by His counsel' and Boaz meaning 'in His strength,' by interpretation, as Jachin directly means ‘established,’ and Boaz ‘fleet.’ And these two pillars were on the porch of the inner court, and that porch symbolizes our will. Therefore God dwells between the two cherubs, of everything that has to do with our will, and the two cherubs are symbolized by Jachin and Boaz. Psalm 16:9 says "my heart is glad and my glory rejoices." And Peter's quotation of this verse in Acts says "my heart was glad (or rejoiced) and my tongue exulted (or was glad)." In viewing God dwelling between Jachin and Boaz, and having this be in regards to Him dwelling in the soul, and having the spirit and body on either side, we may gain understanding, even as Paul also prayed that our understanding and will would be enlightened through the Spirit of Wisdom and Revelation. These things are true, just as the porch area dwelt between the inner and outer court, this symbolizing the bridge between the soul and body, where the porch area also dwelt in both. Though Peter's quotation of Psalm 16:9 in Acts 2 interprets the word 'glory' to be 'tongue,' the actual meaning of the Hebrew word for 'glory’ in Psalm 16:9 shows how God can dwell in us bridging the members of our own body. Therefore Peter's interpretation of the word glory in Psalm 16, which is called the tongue in Acts 2, is very descriptive, as our tongue does work in us, being the present tense mechanism for what we decide to believe and confess. The word glory in Psalm 16:9 is 'kabowd' and it means 'abundance.' The soul is the part of our body that is established on earth as it is in heaven, when we enter in, just as Hebrews also says that we are of those who believe to the saving of the soul, this going beyond first believing in Christ, when the spirit and heart are born again in heaven, because as the writer of Hebrews said, 'believe unto the saving of the soul,' he gives the context just as in the beginning of the letter, where a rest for God's people to enter into still remained. The heart is a pivoting point for the spirit, and the mind is a pivoting point for the soul, and the soul is a pivoting point for the heart, and the body is a pivoting point for the mind; this is in regards to cultivating and also being led. The word for heart in Psalm 16:9 means both the heart, or the mind, in the sense of the center of the person, and this is true, just as the Bible shows that we have thoughts both in our heart and mind. In truth, the life that is in our mind, comes from our heart, and is secondary, though imperative still, unto the heart. And so in every area of our temple, God may dwell between Jachin and Boaz in us, whether specifically resembling us entering in, and having our soul established on earth as it is in heaven, or whether we are cultivating and being led by the Spirit conceptually in everything we do. And just as it is our will, volition, and understanding that Paul is speaking about in Ephesians, so is it true that the Spirit of Wisdom and Revelation pertains to Jachin and Boaz. The word in the Greek that gets translated as 'understanding' in Ephesians 1, regarding us being enlightened, actually means 'volition or will,' the word being 'dianoia.' And it is our understanding, will, and volition that is as the center of the person, likening our understanding unto the Hebrew word for heart in Psalm 16:9, it being 'leb.' The difference in the Hebrew, of the heart, as with the words 'leb,' labab,' and lebab,' is the way in which it is manifesting, as in the thoughts, motivations, intents, and their purposes and outworkings. Namely, any place in us, that is being used as a container, is a place of rest, and a place where God may abide, whether the heart, soul, or any other place.}

[He also lives in the peace of our not yet incorruptible tents
and He abides in the place that we enter into]

3 There He broke the arrows of the bow,
The shield and sword of battle. Selah

{Psalm 68 shows how Mount Bashan was great, as the Israelites dwelt there after having conquered the Promised Land. It wasn't until David came, that Zion, the City of David, and Jerusalem were regarded with the same glory they have now, though Jerusalem was always a central place. The name Bashan resembles having been used for evil, throughout Scripture. But the fact that the Israelites conquered the Promised Land, showed how the land became theirs' and God's. The name Salem, or Jerusalem, goes back into the days of Melchizedek, as shown in the Bible and the Book of Jasher. Mount Bashan was given to the half tribe of Manasseh, and Manasseh symbolizes a man being a bride, temple, and vessel. The name David means 'beloved' and his favor with the LORD also symbolizes man being a bride, temple, and vessel. The relationship, in these ways, between Bashan and Zion, is the same as the relationship that the tabernacle in the wilderness has to the OT temple, as the tabernacle was a tent, and as the temple was a building. Symbolically they both represent God, but the difference is in how God first conquered what was evil, and then also went even beyond that, into giving what was always known to Him. Just as repentance, and then also being foreknown by Him. And that is what is shown in Bashan and Zion. Through these things, there is even more truth regarding God saving what was lost, and not just taking away what is evil, because what is evil also includes there having been loss.}

4 You are more glorious and excellent
Than the mountains of prey.
5 The stouthearted were plundered;
They have sunk into their sleep;
And none of the mighty men have found the use of their hands.
6 At Your rebuke, O God of Jacob,
Both the chariot and horse were cast into a dead sleep.

{Psalm 44 says that God drove out the nations that were in the Promised Land, and that He then gave the Promised Land to the Israelites.}

7 You, Yourself, are to be feared;
And who may stand in Your presence
When once You are angry?
8 You caused judgment to be heard from heaven;
The earth feared and was still,
9 When God arose to judgment,
To deliver all the oppressed of the earth. Selah

{{Psalm 44:3-8:
they did not gain possession of the land by their own sword,
Nor did their own arm save them;
But it was Your right hand, Your arm, and the light of Your countenance,
Because You favored them.

4 You are my King, O God;
Command victories for Jacob.
5 Through You we will push down our enemies;
Through Your name we will trample those who rise up against us.
6 For I will not trust in my bow,
Nor shall my sword save me.
7 But You have saved us from our enemies,
And have put to shame those who hated us.
8 In God we boast all day long,
And praise Your name forever.

-Jacob does represent God's beloved, who have fought in their own strength, just as Jacob supplanted Esau, and wrestled with God. But as God chose Jacob, Jacob won in wrestling with the Angel of the LORD, and then was given the name of Israel, after God asked Jacob his name. Jacob means 'supplanter,' and Israel 'God prevails,' showing how God made Jacob's cause His cause as well, just as God did with David. And even David spoke about his enemies being stronger than him, but him being delivered because of God.}}

10 Surely the wrath of man shall praise You;
With the remainder of wrath You shall gird Yourself.

{The NT says that the wrath of man does not *produce the righteousness of God. However, this verse in Psalm 76 shows what the Bible says about people leaving place for vengeance, because vengeance belongs to the LORD. In this same way, in Revelation 5, there was no one able to open the seals, except Jesus. But, this does not mean that God does not move through His servants, with things that pertain to His wrath. How can someone tell whether they are giving room to God for Him to have vengeance, or whether or not they are taking vengeance themselves? Even Revelation shows the two witnesses, as to inflicting God's wrath, just as Paul also spoke about delivering people and their flesh unto Satan. These being NT instances of God's wrath being given through His servants. Many say that in the NT, no one does that anymore, because in Jesus they should only bless. People saying that as David cursed, and as he also prayed in the Psalms for people's names to be blotted out of the Book of Life, that these were only OT things, and that in the NT God doesn't let that happen, or do that anymore. The answer to these things is in how Jesus is the Word of God. The gospel of John, and 1 John, and other parts of the Bible explain that Jesus is the Word of God. And it is even written in the Psalms, that God has magnified His Word above all His name. In these things, the Word of God is extremely high in authority, as it is even above His name. A lot of people try to live, as if they are 'protecting' the name of God. But this very much so, can turn into trying to look good in front of people, even though some people already know that isn't right, but also say that isn't what they are doing. With God's Word being above His name, there is given the foundation of the Rock, where His spoken Word is exalted higher than His written Word, by which we have received His names, and all that His name contains. This does help make things so that there isn't peace and safety without His oneness. Then beyond this, there is the verse in Hebrews which says 'the Word of His power.' And this verse gives the place in which we can see that His power is even beyond His Word, as the verse doesn't say 'the power of His Word' but 'The word of His Power.' This is true, just as Jesus, the Word of God, is the Son of God, and therefore the power of God, as with authority, and with the Father, does exist above Jesus. Just as Paul also said that all things are under Jesus' feet, this obviously not including the Father. And so the wrath of man praising God, is when His Word is magnified above all His name, as His people leave room of vengeance because vengeance is the LORD's, but then also are used by God, in His wrath being given. And so God's servants and people speak His word, and thus they are used as His wrath is given, and God is praised. And then through leaving room for vengeance, as vengeance is God's, and as His servants and people aren't actually the reason for His wrath, God is girded and clothed in the remainder of what His servants and people have spoken, just as the power is God's, and as the reason is His, and as there was no one but Jesus Christ who was worthy to open the seals in Revelation. Along with these things, David praised God's power, and not just God Himself, showing how God's power is connected to Him, and not something that is impersonal. Just as His power is even above His Word, as the Father is above the Son, so does His power actually fulfill Him as a personal God. And it is in this way that grace is the free gift of the power of God by which we receive Him. And thus, power, and all things, belong to God.}

11 Make vows to the LORD your God, and pay them;
Let all who are around Him bring presents to Him who ought to be feared.
12 He shall cut off the spirit of princes;
He is awesome to the kings of the earth.