Psalm 95:5
The sea is his, and he made it: and his hands formed the dry land.
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EXPOSITORY (ENGLISH BIBLE)
95:1-7 Whenever we come into God's presence, we must come with thanksgiving. The Lord is to be praised; we do not want matter, it were well if we did not want a heart. How great is that God, whose the whole earth is, and the fulness thereof; who directs and disposes of all!, The Lord Jesus, whom we are here taught to praise, is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. To him all power is given, both in heaven and earth. He is our God, and we should praise him. He is our Saviour, and the Author of our blessedness. The gospel church is his flock, Christ is the great and good Shepherd of believers; he sought them when lost, and brought them to his fold.The sea is his - Margin, as in Hebrew, "Whose the sea is." That is, The sea belongs to him, with all which it contains.

And he made it - It is his, "because" he made it. The creation of anything gives the highest possible right over it.

And his hands formed the dry land - He has a claim, therefore, that it should be recognized as his, and that all who dwell upon it, and derive their support from it, should acknowledge him as its great Owner and Lord.

4, 5. The terms used describe the world in its whole extent, subject to God. No text from Poole on this verse. The sea is his, and he made it,.... He made it, and therefore it is, and all creatures in it; he sets bounds to it, and its waves, and restrains the raging of it at his pleasure, Matthew 8:26,

and his hands formed the dry land; the whole world, all besides the sea, the vast continent; he is the Maker of it, and all creatures in it; without him was nothing made that is made; and, being the Creator of all things, is the proper object of worship, John 1:2, as follows.

The sea is his, and he made it: and his hands formed the dry land.
EXEGETICAL (ORIGINAL LANGUAGES)
5. Whose is the sea, for HE made it;

And the dry land, which his hands formed.

Cp. Psalm 24:1; Psalm 89:11.Verse 5. - The sea is his, and he made it (see Genesis 1:9; Psalm 104:24, 25). And his hands formed the dry land (see Genesis 1:9, 10). In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual equals יחבּרך equals יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced. It is fut. Kal equals יחברך, from יחבּר equals יחבּר, with the same regression of the modification of the vowel

(Note: By means of a similar transposition of the vowel as is to be assumed in תּאהבוּ, Proverbs 1:22, it also appears that מדוּבּין equals מוּסבּין (lying upon the table, ἀνακείμενοι) of the Pesach-Haggada has to be explained, which Joseph Kimchi finds so inexplicable that he regards it as a clerical error that has become traditional.)

as in יחנך equals יחנך in Genesis 43:29; Isaiah 30:19 (Hupfeld), but as in verbs primae gutturalis, so also in כּתבם, כּתבם, inflected from כּתב, Ew. ֗251, d. It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Genesis 14:3; Hosea 4:17), therefore (similarly to יגרך, Psalm 5:5) it is: num consociabitur tecum. כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l-‛arš, the throne of His majesty). With reference to הוּות vid., on Psalm 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i.e., plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune. Hitzig renders: contrary to order, after Proverbs 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Matthew 5:10. Olshausen proposes to read יגוּרוּ (Psalm 56:7; Psalm 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psalm 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd, but also chd, supra, p. 255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid., Psychology, S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices. Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psalm 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered "requite" just as well as "cause to return;" עליהם, however, instead of להם (Psalm 54:7) makes the idea expressed in Psalm 7:17 more natural. On ברעתם Hitzig correctly compares 2 Samuel 14:7; 2 Samuel 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.

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