1 O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.
1 O come, H3212 let us sing H7442 unto the LORD: H3068 let us make a joyful noise H7321 to the rock H6697 of our salvation. H3468
1 Oh come, let us sing unto Jehovah; Let us make a joyful noise to the rock of our salvation.
1 Come, we sing to Jehovah, We shout to the rock of our salvation.
1 Come, let us sing aloud to Jehovah, let us shout for joy to the rock of our salvation;
1 Oh come, let's sing to Yahweh. Let's shout aloud to the rock of our salvation!
1 O come, let us make songs to the Lord; sending up glad voices to the Rock of our salvation.
The LORD liveth; and blessed be my rock; and exalted be the God of the rock of my salvation.
He shall cry unto me, Thou art my father, my God, and the rock of my salvation.
O give thanks unto the LORD; for he is good: for his mercy endureth for ever. O give thanks unto the God of gods: for his mercy endureth for ever. O give thanks to the Lord of lords: for his mercy endureth for ever.
O give thanks unto the LORD; for he is good: because his mercy endureth for ever.
Let every thing that hath breath praise the LORD. Praise ye the LORD.
And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the LORD; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.
And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid. But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off.
O magnify the LORD with me, and let us exalt his name together.
Make a joyful noise unto God, all ye lands: Sing forth the honour of his name: make his praise glorious.
O bless our God, ye people, and make the voice of his praise to be heard:
Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise. Sing unto the LORD with the harp; with the harp, and the voice of a psalm. With trumpets and sound of cornet make a joyful noise before the LORD, the King. Let the sea roar, and the fulness thereof; the world, and they that dwell therein. Let the floods clap their hands: let the hills be joyful together
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 95
Commentary on Psalms 95 Keil & Delitzsch Commentary
Jahve is called the Rock of our salvation (as in Psalms 89:27, cf. Psalms 94:22) as being its firm and sure ground. Visiting the house of God, one comes before God's face; קדּם פּני , praeoccupare faciem , is equivalent to visere ( visitare ). תּודה is not confessio peccati , but laudis . The Beth before תודה is the Beth of accompaniment, as in Micah 6:6; that before זמרות (according to 2 Samuel 23:1 a name for psalms, whilst מזמר can only be used as a technical expression) is the Beth of the medium.
The adorableness of God receives a threefold confirmation: He is exalted above all gods as King, above all things as Creator, and above His people as Shepherd and Leader. אלהים (gods) here, as in Psalms 96:4., Psalms 97:7, Psalms 97:9, and frequently, are the powers of the natural world and of the world of men, which the Gentiles deify and call kings (as Moloch Molech, the deified fire), which, however, all stand under the lordship of Jahve, who is infinitely exalted above everything that is otherwise called god (Psalms 96:4; Psalms 97:9). The supposition that תּועפות הרים denotes the pit-works ( μέταλλα ) of the mountains (Böttcher), is at once improbable, because to all appearance it is intended to be the antithesis to מחקרי־ארץ , the shafts of the earth. The derivation from ועף ( יעף ), κάμνειν, κοπιᾶν , also does not suit תועפות in Numbers 23:22; Numbers 24:8, for “fatigues” and “indefatigableness” are notions that lie very wide apart. The כּסף תּועפות of Job 22:25 might more readily be explained according to this “silver of fatigues,” i.e., silver that the fatiguing labour of mining brings to light, and תועפות הרים in the passage before us, with Gussetius, Geier, and Hengstenberg: cacumina montium quia defatigantur qui eo ascendunt , prop. ascendings = summits of the mountains, after which כסף תועפות , Job 22:25, might also signify “silver of the mountain-heights.” But the lxx, which renders δόξα in the passages in Numbers and τὰ ὕψη τῶν ὀρέων in the passage before us, leads one to a more correct track. The verb יעף ( ועף ), transposed from יפע ( ופע ), goes back to the root יף , וף , to stand forth, tower above, to be high, according to which תועפות = תופעות signifies eminentiae , i.e., towerings = summits, or prominences = high (the highest) perfection (vid., on Job 22:25). In the passage before us it is a synonym of the Arabic mı̂fan , mı̂fâtun , pars terrae eminens (from Arab. wfâ = יפע , prop. instrumentally: a means of rising above, viz., by climbing), and of the names of eminences derived from Arab. yf' (after which Hitzig renders: the teeth of the mountains). By reason of the fact that Jahve is the Owner (cf. 1 Samuel 2:8), because the Creator of all things, the call to worship, which concerns no one so nearly as it does Israel, the people, which before other peoples is Jahve's creation, viz., the creation of His miraculously mighty grace, is repeated. In the call or invitation, השׁתּחוה signifies to stretch one's self out full length upon the ground, the proper attitude of adoration; כּרע , to curtsey, to totter; and בּרך , Arabic baraka , starting from the radical signification flectere , to kneel down, in genua ( πρόχνυ , pronum = procnum ) procumbere , 2 Chronicles 6:13 (cf. Hölemann, Bibelstudien , i. 135f.). Beside עם מרעיתו , people of His pasture, צאן ידו is not the flock formed by His creating hand (Augustine: ipse gratiâ suâ nos oves fecit ), but, after Genesis 30:35, the flock under His protection, the flock led and defended by His skilful, powerful hand. Böttcher renders: flock of His charge; but יד in this sense (Jeremiah 6:3) signifies only a place, and “flock of His place” would be poetry and prose in one figure.
The second decastich begins in the midst of the Masoretic Psalms 95:7. Up to this point the church stirs itself up to a worshipping appearing before its God; now the voice of God (Hebrews 4:7), earnestly admonishing, meets it, resounding from out of the sanctuary. Since שׁמע בּ signifies not merely to hear, but to hear obediently, Psalms 95:7 cannot be a conditioning protasis to what follows. Hengstenberg wishes to supply the apodosis: “then will He bless you, His people;” but אם in other instances too (Psalms 81:9; Psalms 139:19; Proverbs 24:11), like לוּ , has an optative signification, which it certainly has gained by a suppression of a promissory apodosis, but yet without the genius of the language having any such in mind in every instance. The word היּום placed first gives prominence to the present, in which this call to obedience goes forth, as a decisive turning-point. The divine voice warningly calls to mind the self-hardening of Israel, which came to light at Merîbah, on the day of Massah. What is referred to, as also in Psalms 81:8, is the tempting of God in the second year of the Exodus on account of the failing of water in the neighbourhood of Horeb, at the place which is for this reason called Massah u - Merı̂bah (Exodus 17:1-7); from which is to be distinguished the tempting of God in the fortieth year of the Exodus at Merı̂bah , viz., at the waters of contention near Kadesh (written fully Mê - Merı̂bah Kadesh , or more briefly Mê - Merı̂bah ), Numbers 20:2-13 (cf. on Psalms 78:20). Strictly כמריבה signifies nothing but instar Meribae , as in Psalms 83:10 instar Midianitarum ; but according to the sense, כּ is equivalent to כּעל . Psalms 106:32, just as כּיום is equivalent to כּביום . On אשׁר , quum , cf. Deuteronomy 11:6. The meaning of גּם־ראוּ פעלי is not they also ( גם as in Psalms 52:7) saw His work; for the reference to the giving of water out of the rock would give a thought that is devoid of purpose here, and the assertion is too indefinite for it to be understood of the judgment upon those who tempted God (Hupfeld and Hitzig). It is therefore rather to be rendered: notwithstanding (ho'moos, Ew. §354, a ) they had (= although they had, cf. גם in Isaiah 49:15) seen His work (His wondrous guiding and governing), and might therefore be sure that He would not suffer them to be destroyed. The verb קוּט coincides with κοτέω, κότος . בּדּור .ען , for which the lxx has τῇ γενεᾷ ἐκείνη , is anarthrous in order that the notion may be conceived of more qualitatively than relatively: with a (whole) generation. With ואמר Jahve calls to mind the repeated declarations of His vexation concerning their heart, which was always inclined towards error which leads to destruction - declarations, however, which bore no fruit. Just this ineffectiveness of His indignation had as its result that ( אשׁר , not ὅτι but ὥστε , as in Genesis 13:16; Deuteronomy 28:27, Deuteronomy 28:51; 2 Kings 9:37, and frequently) He sware, etc. ( אם = verily not, Gesen. §155, 2, f , with the emphatic future form in ûn which follows). It is the oath in Numbers 14:27. that is meant. The older generation died in the desert, and therefore lost the entering into the rest of God, by reason of their disobedience. If now, many centuries after Moses, they are invited in the Davidic Psalter to submissive adoration of Jahve, with the significant call: “To-day if ye will hearken to His voice!” and with a reference to the warning example of the fathers, the obedience of faith, now as formerly, has therefore to look forward to the gracious reward of entering into God's rest, which the disobedient at that time lost; and the taking possession of Canaan was, therefore, not as yet the final מנוּחה (Deuteronomy 12:9). This is the connection of the wider train of thought which to the writer of the Epistle to the Hebrews Hebrews 3:1, Hebrews 4:1, follows from this text of the Psalm.