1 Make a joyful noise unto God, all ye lands:
2 Sing forth the honour of his name: make his praise glorious.
3 Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.
4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.
5 Come and see the works of God: he is terrible in his doing toward the children of men.
6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.
7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.
8 O bless our God, ye people, and make the voice of his praise to be heard:
9 Which holdeth our soul in life, and suffereth not our feet to be moved.
10 For thou, O God, hast proved us: thou hast tried us, as silver is tried.
11 Thou broughtest us into the net; thou laidst affliction upon our loins.
12 Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.
13 I will go into thy house with burnt offerings: I will pay thee my vows,
14 Which my lips have uttered, and my mouth hath spoken, when I was in trouble.
15 I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.
16 Come and hear, all ye that fear God, and I will declare what he hath done for my soul.
17 I cried unto him with my mouth, and he was extolled with my tongue.
18 If I regard iniquity in my heart, the Lord will not hear me:
19 But verily God hath heard me; he hath attended to the voice of my prayer.
20 Blessed be God, which hath not turned away my prayer, nor his mercy from me.
1 [[To the chief Musician, H5329 A Song H7892 or Psalm.]] H4210 Make a joyful noise H7321 unto God, H430 all ye lands: H776
2 Sing forth H2167 the honour H3519 of his name: H8034 make H7760 his praise H8416 glorious. H3519
3 Say H559 unto God, H430 How terrible H3372 art thou in thy works! H4639 through the greatness H7230 of thy power H5797 shall thine enemies H341 submit H3584 themselves unto thee.
4 All the earth H776 shall worship H7812 thee, and shall sing H2167 unto thee; they shall sing H2167 to thy name. H8034 Selah. H5542
5 Come H3212 and see H7200 the works H4659 of God: H430 he is terrible H3372 in his doing H5949 toward the children H1121 of men. H120
6 He turned H2015 the sea H3220 into dry H3004 land: they went H5674 through the flood H5104 on foot: H7272 there did we rejoice H8055 in him.
7 He ruleth H4910 by his power H1369 for ever; H5769 his eyes H5869 behold H6822 the nations: H1471 let not the rebellious H5637 exalt H7311 H7311 themselves. Selah. H5542
8 O bless H1288 our God, H430 ye people, H5971 and make the voice H6963 of his praise H8416 to be heard: H8085
9 Which holdeth H7760 our soul H5315 in life, H2416 and suffereth H5414 not our feet H7272 to be moved. H4132
10 For thou, O God, H430 hast proved H974 us: thou hast tried H6884 us, as silver H3701 is tried. H6884
11 Thou broughtest H935 us into the net; H4686 thou laidst H7760 affliction H4157 upon our loins. H4975
12 Thou hast caused men H582 to ride H7392 over our heads; H7218 we went H935 through fire H784 and through water: H4325 but thou broughtest us out H3318 into a wealthy H7310 place.
13 I will go H935 into thy house H1004 with burnt offerings: H5930 I will pay H7999 thee my vows, H5088
14 Which my lips H8193 have uttered, H6475 and my mouth H6310 hath spoken, H1696 when I was in trouble. H6862
15 I will offer H5927 unto thee burnt sacrifices H5930 of fatlings, H4220 with the incense H7004 of rams; H352 I will offer H6213 bullocks H1241 with goats. H6260 Selah. H5542
16 Come H3212 and hear, H8085 all ye that fear H3373 God, H430 and I will declare H5608 what he hath done H6213 for my soul. H5315
17 I cried H7121 unto him with my mouth, H6310 and he was extolled H7311 H7318 with H8478 my tongue. H3956
18 If I regard H7200 iniquity H205 in my heart, H3820 the Lord H136 will not hear H8085 me:
19 But verily H403 God H430 hath heard H8085 me; he hath attended H7181 to the voice H6963 of my prayer. H8605
20 Blessed H1288 be God, H430 which hath not turned away H5493 my prayer, H8605 nor his mercy H2617 from me.
1 Make a joyful noise unto God, all the earth:
2 Sing forth the glory of his name: Make his praise glorious.
3 Say unto God, How terrible are thy works! Through the greatness of thy power shall thine enemies submit themselves unto thee.
4 All the earth shall worship thee, And shall sing unto thee; They shall sing to thy name. Selah
5 Come, and see the works of God; `He is' terrible in his doing toward the children of men.
6 He turned the sea into dry land; They went through the river on foot: There did we rejoice in him.
7 He ruleth by his might for ever; His eyes observe the nations: Let not the rebellious exalt themselves. Selah
8 Oh bless our God, ye peoples, And make the voice of his praise to be heard;
9 Who holdeth our soul in life, And suffereth not our feet to be moved.
10 For thou, O God, hast proved us: Thou hast tried us, as silver is tried.
11 Thou broughtest us into the net; Thou layedst a sore burden upon our loins.
12 Thou didst cause men to ride over our heads; We went through fire and through water; But thou broughtest us out into a wealthy place.
13 I will come into thy house with burnt-offerings; I will pay thee my vows,
14 Which my lips uttered, And my mouth spake, when I was in distress.
15 I will offer unto thee burnt-offerings of fatlings, With the incense of rams; I will offer bullocks with goats. Selah
16 Come, and hear, all ye that fear God, And I will declare what he hath done for my soul.
17 I cried unto him with my mouth, And he was extolled with my tongue.
18 If I regard iniquity in my heart, The Lord will not hear:
19 But verily God hath heard; He hath attended to the voice of my prayer.
20 Blessed be God, Who hath not turned away my prayer, Nor his lovingkindness from me. Psalm 67 For the Chief Musician; on stringed instruments. A Psalm, a song.
1 To the Overseer. -- A Song, a Psalm. Shout ye to God, all the earth.
2 Praise ye the honour of His name, Make ye honourable His praise.
3 Say to God, `How fearful `are' Thy works, By the abundance of Thy strength, Thine enemies feign obedience to Thee.
4 All the earth do bow to Thee, They sing praise to Thee, they praise Thy name.' Selah.
5 Come ye, and see the works of God, Fearful acts toward the sons of men.
6 He hath turned a sea to dry land, Through a river they pass over on foot, There do we rejoice in Him.
7 Ruling by His might to the age, His eyes among the nations do watch, The refractory exalt not themselves. Selah.
8 Bless, ye peoples, our God, And sound the voice of His praise,
9 Who hath placed our soul in life, And suffered not our feet to be moved.
10 For Thou hast tried us, O God, Thou hast refined us as the refining of silver.
11 Thou hast brought us into a net, Thou hast placed pressure on our loins.
12 Thou hast caused man to ride at our head. We have entered into fire and into water, And Thou bringest us out to a watered place.
13 I enter Thy house with burnt-offerings, I complete to Thee my vows,
14 For opened were my lips, And my mouth spake in my distress:
15 `Burnt-offerings of fatlings I offer to Thee, With perfume of rams, I prepare a bullock with he-goats.' Selah.
16 Come, hear, all ye who fear God, And I recount what he did for my soul.
17 Unto Him `with' my mouth I have called, And exaltation `is' under my tongue.
18 Iniquity, if I have seen in my heart, The Lord doth not hear.
19 But God hath heard, He hath attended to the voice of my prayer.
20 Blessed `is' God, Who hath not turned aside my prayer, And His loving-kindness, from me!
1 {To the chief Musician. A Song: a Psalm.} Shout aloud unto God, all the earth:
2 Sing forth the glory of his name, make his praise glorious;
3 Say unto God, How terrible are thy works! because of the greatness of thy strength, thine enemies come cringing unto thee.
4 All the earth shall worship thee, and sing psalms unto thee: they shall sing forth thy name. Selah.
5 Come and see the works of God: he is terrible in [his] doings toward the children of men.
6 He turned the sea into dry [land]; they went through the river on foot: there did we rejoice in him.
7 He ruleth by his power for ever; his eyes observe the nations: let not the rebellious exalt themselves. Selah.
8 Bless our God, ye peoples, and make the voice of his praise to be heard;
9 Who hath set our soul in life, and suffereth not our feet to be moved.
10 For thou, O God, hast proved us: thou hast tried us, as silver is tried.
11 Thou broughtest us into a net, thou didst lay a heavy burden upon our loins;
12 Thou didst cause men to ride over our head; we went through fire and through water: but thou hast brought us out into abundance.
13 I will go into thy house with burnt-offerings; I will perform my vows to thee,
14 Which my lips have uttered, and my mouth hath spoken, when I was in trouble.
15 I will offer up unto thee burnt-offerings of fatted beasts, with the incense of rams; I will offer bullocks with goats. Selah.
16 Come, hear, all ye that fear God, and I will declare what he hath done for my soul.
17 I called unto him with my mouth, and he was extolled with my tongue.
18 Had I regarded iniquity in my heart, the Lord would not hear.
19 But God hath heard; he hath attended to the voice of my prayer.
20 Blessed be God, who hath not turned away my prayer, nor his loving-kindness from me!
1 > Make a joyful shout to God, all the earth!
2 Sing to the glory of his name! Offer glory and praise!
3 Tell God, "How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you.
4 All the earth will worship you, And will sing to you; They will sing to your name." Selah.
5 Come, and see God's deeds-- Awesome work on behalf of the children of men.
6 He turned the sea into dry land. They went through the river on foot. There, we rejoiced in him.
7 He rules by his might forever. His eyes watch the nations. Don't let the rebellious rise up against him. Selah.
8 Praise our God, you peoples! Make the sound of his praise heard,
9 Who preserves our life among the living, And doesn't allow our feet to be moved.
10 For you, God, have tested us. You have refined us, as silver is refined.
11 You brought us into prison. You laid a burden on our backs.
12 You allowed men to ride over our heads. We went through fire and through water, But you brought us to the place of abundance.
13 I will come into your temple with burnt offerings. I will pay my vows to you,
14 which my lips promised, And my mouth spoke, when I was in distress.
15 I will offer to you burnt offerings of fat animals, With the offering of rams, I will offer bulls with goats. Selah.
16 Come, and hear, all you who fear God. I will declare what he has done for my soul.
17 I cried to him with my mouth. He was extolled with my tongue.
18 If I cherished sin in my heart, The Lord wouldn't have listened.
19 But most assuredly, God has listened. He has heard the voice of my prayer.
20 Blessed be God, who has not turned away my prayer, Nor his loving kindness from me.
1 <To the chief music-maker. A Song. A Psalm.> Send up a glad cry to God, all the earth:
2 Make a song in honour of his name: give praise and glory to him.
3 Say to God, How greatly to be feared are your works! because of your great power your haters are forced to put themselves under your feet.
4 Let all the earth give you worship, and make songs to you; let them make songs to your name. (Selah.)
5 Come and see the works of God: he is to be feared in all he does to the children of men.
6 The sea was turned into dry land: they went through the river on foot: there did we have joy in him.
7 He is ruling in power for ever; his eyes are watching the nations: may his haters have no strength against him. (Selah.)
8 Give blessings to our God, O you peoples, let the voice of his praise be loud;
9 Because he gives us life, and has not let our feet be moved.
10 For you, O God, have put us to the test: testing us by fire like silver.
11 You let us be put in prison; chains were put on our legs.
12 You let men go driving over our heads; we went through fire and through water; but you took us out into a wide place.
13 I will come into your house with burned offerings, I will make payment of my debt to you,
14 Keeping the word which came from my lips, and which my mouth said, when I was in trouble.
15 I will give you burned offerings of fat beasts, and the smoke of sheep; I will make offerings of oxen and goats. (Selah.)
16 Come, give ear to me, all you God-fearing men, so that I may make clear to you what he has done for my soul.
17 My voice went up to him, and I was lifted up from the underworld.
18 I said in my heart, The Lord will not give ear to me:
19 But truly God's ear has been open; he has give attention to the voice of my prayer.
20 Praise be to God who has not taken away his good faith and his mercy from me.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 66
Commentary on Psalms 66 Keil & Delitzsch Commentary
Thanksgiving for a National and Personal Deliverance
From Psalms 65:1-13 onwards we find ourselves in the midst of a series of Psalms which, with a varying arrangement of the words, are inscribed both מזמור and שׁיר (Ps 65-68). The two words שׁיר מזמור stand according to the accents in the stat. constr . (Psalms 88:1), and therefore signify a Psalm-song .
(Note: If it were meant to be rendered canticum psalmus (not psalmi ) it would surely have been accented למנצּח שׁיר מזמור (for למנצח שׁיר מזמור , according to section xviii. of the Accentuationssystem ).)
This series, as is universally the case, is arranged according to the community of prominent watchwords. In Psalms 65:2 we read: “To Thee is the vow paid,” and in Psalms 66:13 : “I will pay Thee my vows;” in Psalms 66:20 : “Blessed be Elohim,” and in Psalms 67:8: “Elohim shall bless us.” Besides, Ps 66 and Psalms 67:1-7 have this feature in common, that למנצח , which occurs fifty-five times in the Psalter, is accompanied by the name of the poet in every instance, with the exception of these two anonymous Psalms. The frequently occurring Sela of both Psalms also indicates that they were intended to have a musical accompaniment. These annotations referring to the temple-music favour the pre-exilic rather than the post-exilic origin of the two Psalms. Both are purely Elohimic; only in one instance (Psalms 6:1-10 :18) does אדני , equally belonging to this style of Psalm, alternate with Elohim .
On the ground of some deliverance out of oppressive bondage that has been experienced by Israel arises in Psalms 66 the summons to the whole earth to raise a shout of praise unto God. The congregation is the subject speaking as far as Psalms 66:12. From Psalms 66:13 the person of the poet appears in the foreground; but that which brings him under obligation to present a thank-offering is nothing more nor less than that which the whole congregation, and he together with it, has experienced. It is hardly possible to define this event more minutely. The lofty consciousness of possessing a God to whom all the world must bow, whether cheerfully or against its will, became strong among the Jewish people more especially after the overthrow of Assyria in the reign of Hezekiah. But there is no ground for conjecturing either Isaiah or Hezekiah to be the composer of this Psalm. If עולם in Psalms 66:7 signified the world (Hitzig), then he would be (vid., Psalms 24:9) one of the latest among the Old Testament writers; but it has the same meaning here that it has everywhere else in Old Testament Hebrew.
In the Greek Church this Psalm is called Ψαλμὸς ἀναστάσεως ; the lxx gives it this inscription, perhaps with reference to Psalms 66:12, ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν .
The phrase שׂים כבוד ל signifies “to give glory to God” in other passages (Joshua 7:19; Isaiah 42:12), here with a second accusative, either (1) if we take תּהלּתו as an accusative of the object: facite laudationem ejus gloriam = gloriosam (Maurer and others), or (2) if we take כבוד as an accusative of the object and the former word as an accusative of the predicate: reddite honorem laudem ejus (Hengstenberg), or (3) also by taking תהלתו as an apposition: reddite honorem, scil. laudem ejus (Hupfeld). We prefer the middle rendering: give glory as His praise, i.e., to Him as or for praise. It is unnecessary, with Hengstenberg, to render: How terrible art Thou in Thy works! in that case אתּה ought not to be wanting. מעשׂיך might more readily be singular (Hupfeld, Hitzig); but these forms with the softened Jod of the root dwindle down to only a few instances upon closer consideration. The singular of the predicate (what a terrible affair) here, as frequently, e.g., Psalms 119:137, precedes the plural designating things. The song into which the Psalmist here bids the nations break forth, is essentially one with the song of the heavenly harpers in Revelation 15:3., which begins, Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου .
Although the summons: Come and see... (borrowed apparently from Psalms 46:9), is called forth by contemporary manifestations of God's power, the consequences of which now lie open to view, the rendering of Psalms 66:6 , “then will we rejoice in Him,” is nevertheless unnatural, and, rightly looked at, neither grammar nor the matter requires it. For since שׁם in this passage is equivalent to אז , and the future after אז takes the signification of an aorist; and since the cohortative form of the future can also (e.g., after עד , Psalms 73:7, and in clauses having a hypothetical sense) be referred to the past, and does sometimes at least occur where the writer throws himself back into the past (2 Samuel 22:38), the rendering: Then did we rejoice in Him, cannot be assailed on syntactical grounds. On the “we,” cf. Joshua 5:1, Chethîb , Hosea 12:1-14 :54. The church of all ages is a unity, the separate parts being jointly involved in the whole. The church here directs the attention of all the world to the mighty deeds of God at the time of the deliverance from Egypt, viz., the laying of the Red Sea and of Jordan dry, inasmuch as it can say in Psalms 66:7, by reason of that which it has experienced ibn the present, that the sovereign power of God is ever the same: its God rules in His victorious might עולם , i.e., not “over the world,” because that ought to be בּעולם , but “in eternity” (accusative of duration, as in Psalms 89:2., Psalms 45:7), and therefore, as in the former days, so also in all time to come. His eyes keep searching watch among the peoples; the rebellious, who struggle agaisnt His yoke and persecute His people, had better not rise, it may go ill with them. The Chethîb runs ירימוּ , for which the Kerî is ירוּמוּ . The meaning remains the same; הרים can (even without יד , ראשׁ , קרן , Psalms 65:5) mean “to practise exaltation,” superbire . By means of למו this proud bearing is designated as being egotistical, and as unrestrainedly boastful. Only let them not imagine themselves secure in their arrogance! There is One more exalted, whose eye nothing escapes, and to whose irresistible might whatever is not conformed to His gracious will succumbs.
The character of the event by which the truth has been verified that the God who redeemed Israel out of Egypt still ever possesses and exercises to the full His ancient sovereign power, is seen from this reiterated call to the peoples to share in Israel's Gloria . God has averted the peril of death and overthrow from His people: He has put their soul in life ( בּחיּים , like בּישׁע in Psalms 12:6), i.e., in the realm of life; He has not abandoned their foot to tottering unto overthrow (mowT the substantive, as in Psalms 121:3; cf. the reversed construction in Psalms 55:23). For God has cast His people as it were into a smelting-furnace or fining-pot in order to purify and to prove them by suffering; - this is a favourite figure with Isaiah and Jeremiah, but is also found in Zechariah 13:9; Malachi 3:3. Ezekiel 19:9 is decisive concerning the meaning of מצוּדה , where הביא במצודות signifies “to bring into the holds or prisons;” besides, the figure of the fowling-net (although this is also called מצוּדה as well as מצודה ) has no footing here in the context. מצוּדה (vid., Psalms 18:3) signifies specula , and that both a natural and an artificial watch-post on a mountain; here it is the mountain-hold or prison of the enemy, as a figure of the total loss of freedom. The laying on of a heavy burden mentioned by the side of it in Psalms 66:11 also accords well with this. מוּעקה , a being oppressed, the pressure of a burden, is a Hophal formation, like מטּה , a being spread out, Isaiah 8:8; cf. the similar masculine forms in Psalms 69:3; Isaiah 8:13; Isaiah 14:6; Isaiah 29:3. The loins are mentioned because when carrying heavy loads, which one has to stoop down in order to take up, the lower spinal region is called into exercise. אנושׁ is frequently (Psalms 9:20., Psalms 10:18; Psalms 56:2, Isaiah 51:12; 2 Chronicles 14:10) the word used for tyrants as being wretched mortals, perishable creatures, in contrast with their all the more revolting, imperious, and self-deified demeanour. God so ordered it, that “wretched men” rode upon Israel's head. Or is it to be interpreted: He caused them to pass over Israel (cf. Psalms 129:3; Isaiah 51:23)? It can scarcely mean this, since it would then be in dorso nostro , which the Latin versions capriciously substitute. The preposition ל instead of על is used with reference to the phrase ישׁב ל : sitting upon Israel's head, God caused them to ride along, so that Israel was not able to raise its head freely, but was most ignominiously wounded in its self-esteem. Fire and water are, as in Isaiah 43:2, a figure of vicissitudes and perils of the most extreme character. Israel was nigh to being burnt up and drowned, but God led it forth לרויה , to an abundant fulness, to abundance and superabundance of prosperity. The lxx, which renders εἰς ἀναψυχήν (Jerome absolutely: in refrigerium ), has read לרוחה ; Symmachus, εἰς εὐρυχωρίαν , probably reading לרחבה (Psalms 119:45; Psalms 18:20). Both give a stronger antithesis. But the state of straitness or oppression was indeed also a state of privation.
From this point onwards the poet himself speaks, but, as the diversity and the kind of the sacrifices show, as being a member of the community at large. The עולות stand first, the girts of adoring homage; בּ is the Beth of the accompaniment, as in Leviticus 16:3; 1 Samuel 1:24, cf. Hebrews 9:25. “My vows” refer more especially to פּצה פּה ׃שׁלמי נדר also occurs elsewhere of the involuntary vowing to do extraordinary things urged from one by great distress (Judges 11:35). אשׁר is an accusative of the object relating to the vows, quae aperuerunt = aperiendo nuncupaverunt labia mea (Geier). In Psalms 66:15 עשׂה , used directly (like the Aramaic and Phoenician עבד ) in the signification “to sacrifice” (Exodus 29:36-41, and frequently), alternates with העלה , the synonym of הקטיר . The sacrifices to be presented are enumerated. מיחים (incorrect for מחים ) are marrowy, fat lambs; lambs and bullocks ( בּקר ) have the most universal appropriation among the animals that were fit for sacrifices. The ram ( איל ), on the contrary, is the animal for the whole burnt-offering of the high priest, of the princes of the tribes, and of the people; and appears also as the animal for the shelamim only in connection with the shelamim of Aaron, of the people, of the princes of the tribes, and, in Numbers 6:14, of the Nazarite. The younger he-goat ( עתּוּד ) is never mentioned as an animal for the whole burnt-offering; but, indeed, as an animal for the shelamim of the princes of the tribes in Num. 7. It is, therefore, probable that the shelamim which were to be offered in close connection with the whole burnt-offerings are introduced by עם , so that קטרת signifies the fat portions of the shelamim upon the altar smoking in the fire. The mention of “rams” renders it necessary that we should regard the poet as here comprehending himself among the people when he speaks thus.
The words in Psalms 66:16 are addressed in the widest extent, as in Psalms 66:5 and Psalms 66:2, to all who fear God, wheresoever such are to be found on the face of the earth. To all these, for the glory of God and for their own profit, he would gladly relate what God has made him to experience. The individual-looking expression לנפשׁי is not opposed to the fact of the occurrence of a marvellous answering of prayer, to which he refers, being one which has been experienced by him in common with the whole congregation. He cried unto God with his mouth (that is to say, not merely silently in spirit, but audibly and importunately), and a hymn ( רומם ,
(Note: Kimchi (Michlol 146 a ) and Parchon (under רמם ) read רומם with Pathach ; and Heidenheim and Baer have adopted it.)
something that rises, collateral form to רומם , as עולל and שׁובב to עולל and שׁובב ) was under my tongue; i.e., I became also at once so sure of my being heard, that I even had the song of praise in readiness (vid., Psalms 10:7), with which I had determined to break forth when the help for which I had prayed, and which was assured to me, should arrive. For the purpose of his heart was not at any time, in contradiction to his words, און , God-abhorred vileness or worthlessness; ראה with the accusative, as in Genesis 20:10; Psalms 37:37 : to aim at, or design anything, to have it in one's eye. We render: If I had aimed at evil in my heart, the Lord would not hear; not: He would not have heard, but: He would not on any occasion hear. For a hypocritical prayer, coming from a heart which has not its aim sincerely directed towards Him, He does not hear. The idea that such a heart was not hidden behind his prayer is refuted in Psalms 66:19 from the result, which is of a totally opposite character. In the closing doxology the accentuation rightly takes תּפלּתי וחסדּו as belonging together. Prayer and mercy stand in the relation to one another of call and echo. When God turns away from a man his prayer and His mercy, He commands him to be silent and refuses him a favourable answer. The poet, however, praises God that He has deprived him neither of the joyfulness of prayer nor the proof of His favour. In this sense Augustine makes the following practical observation on this passage: Cum videris non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia ejus .