English Standard Version
Praise is due to you, O God, in Zion, and to you shall vows be performed.
King James Bible
To the chief Musician, A Psalm and Song of David. Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.
American Standard Version
Praise waiteth for thee, O God, in Zion; And unto thee shall the vow be performed.
To the end, a psalm of David. The canticle of Jeremias and Ezechiel to the people of the captivity, when they began to go out. A Hymn, O God, becometh thee in Sion: and a vow shall be paid to thee in Jerusalem.
English Revised Version
For the Chief Musician. A Psalm. A Song of David. Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed.
Webster's Bible Translation
To the chief Musician, A Psalm and Song of David. Praise waiteth for thee, O God, in Zion: and to thee shall the vow be performed.
Psalm 65:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The evil speech is one with the bitter speech in Psalm 64:4, the arrow which they are anxious to let fly. This evil speech, here agreement or convention, they make firm to themselves (sibi), by securing, in every possible way, its effective execution. ספּר (frequently used of the cutting language of the ungodly, Psalm 59:13; Psalm 69:27; cf. Talmudic ספּר לשׁון שׁלישׁי, to speak as with three tongues, i.e., slanderously) is here construed with ל of that at which their haughty and insolent utterances aim. In connection therewith they take no heed of God, the all-seeing One: they say (ask), quis conspiciat ipsis. There is no need to take למו as being for לו (Hitzig); nor is it the dative of the object instead of the accusative, but it is an ethical dative: who will see or look to them, i.e., exerting any sort of influence upon them? The form of the question is not the direct (Psalm 59:8), but the indirect, in which מי, seq. fut., is used in a simply future (Jeremiah 44:28) or potential sense (Job 22:17; 1 Kings 1:20). Concerning עולת, vid., Psalm 58:3. It is doubtful whether תּמּנוּ
(Note: תּמּנוּ in Baer's Psalterium is an error that has been carried over from Heidenheim's.)
is the first person ( equals תּמּונוּ) as in Numbers 17:13, Jeremiah 44:18, or the third person as in Lamentations 3:22 ( equals תּמּוּ, which first of all resolved is תּנמוּ, and then transposed תּמּנוּ, like מעזניה equals מענזיה equals מעזּיה, Isaiah 23:11). The reading טמנוּ, from which Rashi proceeds, and which Luther follows in his translation, is opposed by the lxx and Targum; it does not suit the governing subject, and is nothing but an involuntary lightening of the difficulty. If we take into consideration, that תּמם signifies not to make ready, but to be ready, and that consequently חפשׂ מחפּשׂ is to be taken by itself, then it must be rendered either: they excogitate knavish tricks or villainies, "we are ready, a clever stroke is concocted, and the inward part of man and the heart is deep!" or, which we prefer, since there is nothing to indicate the introduction of any soliloquy: they excogitate knavish tricks, they are ready - a delicately devised, clever stroke (nominative of the result), and (as the poet ironically adds) the inward part of man and the heart is (verily) deep. There is nothing very surprising in the form תּמּנוּ for תּמּוּ, since the Psalms, whenever they depict the sinful designs and doings of the ungodly, delight in singularities of language. On ולב (not ולב) equals (אישׁ) ולב equals ולבּו, cf. Psalm 118:14.
Treasury of Scripture Knowledge
waiteth [heb.] is silent
As your name, O God, so your praise reaches to the ends of the earth. Your right hand is filled with righteousness.
Offer to God a sacrifice of thanksgiving, and perform your vows to the Most High,
So will I ever sing praises to your name, as I perform my vows day after day.
I will pay my vows to the LORD in the presence of all his people,
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.