Psalm 66:9
Which holds our soul in life, and suffers not our feet to be moved.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBTODWESTSK
EXPOSITORY (ENGLISH BIBLE)
(9) Which holdeth . . .—The LXX. literally, which putteth our soul into life, i.e., keeps us alive, as the parallelism shows.

66:8-12 The Lord not only preserves our temporal life, but maintains the spiritual life which he has given to believers. By afflictions we are proved, as silver in the fire. The troubles of the church will certainly end well. Through various conflicts and troubles, the slave of Satan escapes from his yoke, and obtains joy and peace in believing: through much tribulation the believer must enter into the kingdom of God.Which holdeth our soul in life - Margin, as in Hebrew, putteth. That is, He has put (or placed) us in a state of safety. The word rendered "in life" means literally "among the living." The word soul here is equivalent to us - ourselves; and the idea is, that he keeps us among the living. What is here said of this special deliverance is true of all people at all times, that they owe the fact that they are among the living to the care of God; or, it is because he puts them among the living, or keeps them alive.

And suffereth not our feet to be moved - That is, from their firm position of safety. The idea is taken from one who is walking, and who is kept from slipping or falling.

9. holdeth … in life—literally, "putteth our soul in life"; that is, out of danger (Ps 30:3; 49:15).

to be moved—(Compare Ps 10:6; 55:22).

Which holdeth our soul in life; who by a succession of miracles of mercy hath kept us alive in the midst of a thousand deaths, to which we were exposed, and hath restored us to life, when we were like dead men, and dry bones scattered at the mouth of the grave.

To be moved, to wit, so as to fall into mischief and utter ruin, as our enemies designed. Which holdeth our soul in life,.... Or, "putteth our soul in life" (b), or "among the living", which is not to be understood of infusing a living soul in man, nor of the preservation of natural life, which is common to all men; but of appointing and ordaining them unto eternal life, as the Targum; and of procuring it for them by Christ; and of implanting a principle of spiritual life in them, by his Spirit and grace; and of the preservation of the principle of life, that it be not lost; and of giving them a right and title to eternal life, and that itself: all which are a sufficient reason, and powerful argument, to bless our God, and praise his name. It follows:

and suffereth not our feet to be moved; that is, not to be greatly moved; or if moved so as to slip and fall, yet not so as to fall finally and totally; see Psalm 55:22.

(b) "qui posuit", V. L. Pagninus, Musculus, Vatablus; "ponene", Montanus; "qui ponit", Gejerus, Michaelis.

Which {f} holdeth our soul in life, and suffereth not our feet to be moved.

(f) He signifies some special benefit that God had showed to his Church of the Jews, in delivering them from some great danger: of which he promises that the Gentiles will also be partakers.

EXEGETICAL (ORIGINAL LANGUAGES)
9. Who hath set our soul in life,

And not suffered our foot to be moved.

The nation was on the point of death and ruin, but God preserved and upheld it. The tenses indicate that the words are not the statement of a general truth (as A.V. renders them), but refer particularly to the deliverance from the trial described in the following verses.Verse 9. - Which holdeth our soul in life; rather, which setteth (or, hath set) our soul in life - implying a previous condition of great danger. And suffereth not our feet to be moved. In allusion, perhaps, to a threatened captivity. 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 equals 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., Psalm 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.
Links
Psalm 66:9 Interlinear
Psalm 66:9 Parallel Texts


Psalm 66:9 NIV
Psalm 66:9 NLT
Psalm 66:9 ESV
Psalm 66:9 NASB
Psalm 66:9 KJV

Psalm 66:9 Bible Apps
Psalm 66:9 Parallel
Psalm 66:9 Biblia Paralela
Psalm 66:9 Chinese Bible
Psalm 66:9 French Bible
Psalm 66:9 German Bible

Bible Hub






Psalm 66:8
Top of Page
Top of Page