7 God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
7 God H430 hath spoken H1696 in his holiness; H6944 I will rejoice, H5937 I will divide H2505 Shechem, H7927 and mete out H4058 the valley H6010 of Succoth. H5523
7 God hath spoken in his holiness: I will exult; I will divide Shechem, and mete out the valley of Succoth.
7 God hath spoken in His holiness: I exult, I apportion Shechem, And the valley of Succoth I measure,
7 God hath spoken in his holiness: I will exult, I will divide Shechem, and mete out the valley of Succoth.
7 God has spoken from his sanctuary: "In triumph, I will divide Shechem, and measure out the valley of Succoth.
7 This is the word of the holy God: I will be glad; I will make Shechem a heritage, measuring out the valley of Succoth.
And the coast of Manasseh was from Asher to Michmethah, that lieth before Shechem; and the border went along on the right hand unto the inhabitants of Entappuah.
And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah.
And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian. And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?
And what can David say more unto thee? for thou, Lord GOD, knowest thy servant. For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them. Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods? For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God. And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said. And let thy name be magnified for ever, saying, The LORD of hosts is the God over Israel: and let the house of thy servant David be established before thee. For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee. And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me.
The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks.
Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 108
Commentary on Psalms 108 Keil & Delitzsch Commentary
Two Elohimic Fragments Brought Together
The אודך in Psalms 108:4 and the whole contents of this Psalm is the echo to the הודוּ of the preceding Psalm. It is inscribed a Psalm-song by David , but only because it is compiled out of ancient Davidic materials. The fact of the absence of the למנצח makes it natural to suppose that it is of later origin. Two Davidic Psalm-pieces in the Elohimic style are here, with trifling variations, just put together, not soldered together, and taken out of their original historical connection.
That a poet like David would thus compile a third out of two of his own songs (Hengstenberg) is not conceivable.
This first half is taken from Ps. 57:8-12. The repetition of confident is my heart in Psalms 57:1-11 is here omitted; and in place of it the “my glory” of the exclamation, awake my glory , is taken up to “I will sing and will harp” as a more minute definition of the subject (vid., on Psalms 3:5): He will do it, yea,his soul with all its godlike powers shall do it. Jahve in Psalms 108:4 is transformed out of the Adonaj ; and Waw copul . is inserted both before Psalms 108:4 and Psalms 108:6 , contrary to Psalms 57:1-11. מעל , Psalms 108:5 (as in Esther 3:1), would be a pleasing change for עד if Psalms 108:5 followed Psalms 108:5 and the definition of magnitude did not retrograde instead of heightening. Moreover Psalms 36:6; Jeremiah 51:9 (cf. על in Psalms 113:4; Psalms 148:13) favour עד in opposition to מעל .
Ps. 60:7-14 forms this second half. The clause expressing the purpose with למען , as in its original, has the following הושׁיעה for its principal clause upon which it depends. Instead of ועננוּ , which one might have expected, the expression used here is וענני without any interchange of the mode of writing and of reading it; many printed copies have ועננו here also; Baer, following Norzi, correctly has וענני . Instead of ולי ... לי , Psalms 60:9, we here read לי ... לי , which is less soaring. And instead of Cry aloud concerning me, O Philistia do I shout for joy (the triumphant cry of the victor); in accordance with which Hupfeld wishes to take התרועעי in the former as infinitive: “over ( עלי instead of עלי ) Philistia is my shouting for joy” ( התרועעי instead of התרועעי , since the infinitive does not admit of this pausal form of the imperative). For עיר מצור we have here the more usual form of expression עיר מבצר . Psalms 108:12 is weakened by the omission of the אתּה ( הלא ).