English Standard Version
Ascribe power to God, whose majesty is over Israel, and whose power is in the skies.
King James Bible
Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.
American Standard Version
Ascribe ye strength unto God: His excellency is over Israel, And his strength is in the skies.
give ye glory to God for Israel, his magnificence, and his power is in the clouds.
English Revised Version
Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the skies.
Webster's Bible Translation
Ascribe ye strength to God: his excellence is over Israel, and his strength is in the clouds.
Psalm 68:34 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The poet now looks forth beyond the domain of Israel, and describes the effects of Jahve's deed of judgment and deliverance in the Gentile world. The language of Psalm 68:29 is addressed to Israel, or rather to its king (Psalm 86:16; Psalm 110:2): God, to whom everything is subject, has given Israel עז, victory and power over the world. Out of the consciousness that He alone can preserve Israel upon this height of power upon which it is placed, who has placed it thereon, grows the prayer: establish (עוּזּה with וּ for ŭ, as is frequently the case, and with the accent on the ultima on account of the following Aleph, vid., on Psalm 6:5), Elohim, that which Thou hast wrought for us; עזז, roborare, as in Proverbs 8:28; Ecclesiastes 7:19, lxx δυνάμωσον, Symmachus ἐνίσχυσον. It might also be interpreted: show Thyself powerful (cf. רוּמה, 21:14), Thou who (Isaiah 42:24) hast wrought for us (פּעל as in Isaiah 43:13, with ל, like עשׂה ל, Isaiah 64:3); but in the other way of taking it the prayer attaches itself more sequentially to what precedes, and Psalm 62:12 shows that זוּ can also represent the neuter. Hitzig has a still different rendering: the powerful divine help, which Thou hast given us; but although - instead of -ת in the stat. construct. is Ephraimitish style (vid., on Psalm 45:5), yet עוּזּה for עז is an unknown word, and the expression "from Thy temple," which is manifestly addressed to Elohim, shows that פּעלתּ is not the language of address to the king (according to Hitzig, to Jehoshaphat). The language of prayerful address is retained in Psalm 68:30. From the words מהיכלך על ירושׁלם there is nothing to be transported to Psalm 68:29 (Hupfeld); for Psalm 68:30 would thereby become stunted. The words together are the statement of the starting-point of the oblations belonging to יובילוּ: starting from Thy temple, which soars aloft over Jerusalem, may kings bring Thee, who sittest enthroned there in the Holy of holies, tributary gifts (שׁי as in Psalm 76:12; Psalm 18:7). In this connection (of prayer) it is the expression of the desire that the Temple may become the zenith or cynosure, and Jerusalem the metropolis, of the world. In this passage, where it introduces the seat of religious worship, the taking of מן as expressing the primary cause, "because or on account of Thy Temple" (Ewald), is not to be entertained.
In Psalm 68:31 follows a summons, which in this instance is only the form in which the prediction clothes itself. The "beast of the reed" is not the lion, of which sojourn among the reeds is not a characteristic (although it makes its home inter arundineta Mesopotamiae, Ammianus, Psalm 18:7, and in the thickets of the Jordan, Jeremiah 49:19; Jeremiah 50:44; Zechariah 11:3). The reed is in itself an emblem of Egypt (Isaiah 36:6, cf. Psalm 19:6), and it is therefore either the crocodile, the usual emblem of Pharaoh and of the power of Egypt (Ezekiel 29:3, cf. Psalm 74:13.) that is meant, or even the hippopotamus (Egyptian p-ehe-môut), which also symbolizes Egypt in Isaiah 30:6 (which see), and according to Job 40:21 is more appropriately than the crocodile (התנין אשׁר בּיּם, Isaiah 27:1) called היּת קנה. Egypt appears here as the greatest and most dreaded worldly power. Elohim is to check the haughty ones who exalt themselves over Israel and Israel's God. אבּירים, strong ones, are bulls (Psalm 22:13) as an emblem of the kings; and עגלי explains itself by the genit. epexeg. עמּים .gexep: together with (Beth of the accompaniment as in Psalm 68:31, Psalm 66:13, and beside the plur. humanus, Jeremiah 41:15) the calves, viz., the peoples, over whom those bulls rule. With the one emblem of Egypt is combined the idea of defiant self-confidence, and with the other the idea of comfortable security (vid., Jeremiah 46:20.). That which is brought prominently forward as the consequence of the menace is moulded in keeping with these emblems. מתרפּס, which has been explained by Flaminius substantially correctly: ut supplex veniat, is intended to be taken as a part. fut. (according to the Arabic grammar, ḥâl muqaddar, lit., a predisposed condition). It thus comprehensively in the singular (like עבר in Psalm 8:9) with one stroke depicts thoroughly humbled pride; for רפס (cf. רמס) signifies to stamp, pound, or trample, to knock down, and the Hithpa. either to behave as a trampling one, Proverbs 6:3, or to trample upon one's self, i.e., to cast one's self violently upon the ground. Others explain it as conculcandum se praebere; but such a meaning cannot be shown to exist in the sphere of the Hebrew Hithpael; moreover this "suffering one's self to be trampled upon" does not so well suit the words, which require a more active sense, viz., בּרצּי־כסףcep, in which is expressed the idea that the riches which the Gentiles have hitherto employed in the service of God-opposed worldliness, are no offered to the God of Israel by those who both in outward circumstances and in heart are vanquished (cf. Isaiah 60; 9). רץ־כּסף (from רצץ, confringere) is a piece of uncoined silver, a bar, wedge, or ingot of silver. In בּזּר there is a wide leap from the call גּער to the language of description. This rapid change is also to be found in other instances, and more especially in this dithyrambic Psalm we may readily give up any idea of a change in the pointing, as בּזּר or בּזּר (lxx διασκόρπισον); בּזּר, as it stands, cannot be imperative (Hitzig), for the final vowel essential to the imperat. Piel is wanting. God hath scattered the peoples delighting in war; war is therefore at an end, and the peace of the world is realized.
In Psalm 68:32, the contemplation of the future again takes a different turn: futures follow as the most natural expression of that which is future. The form יאתיוּ, more usually found in pause, here stands pathetically at the beginning, as in Job 12:6. השׁמנּים, compared with the Arabic chšm (whence Arab. chaššm, a nose, a word erroneously denied by Gesenius), would signify the supercilious, contemptuous (cf. Arab. âšammun, nasutus, as an appellation of a proud person who will put up with nothing). On the other hand, compared with Arab. ḥšm, it would mean the fat ones, inasmuch as this verbal stem (root Arab. ḥšš, cf. השׁרת, 2 Samuel 22:12), starting from the primary signification "to be pressed together," also signifies "to be compressed, become compact," i.e., to regain one's plumpness, to make flesh and fat, applied, according to the usage of the language, to wasted men and animals. The commonly compared Arab. ḥšı̂m, vir magni famulitii, is not at all natural, - a usage which is brought about by the intransitive signification proper to the verb starting from its radical signification, "to become or be angry, to be zealous about any one or anything," inasmuch as the nomen verbale Arab. hạšamun signifies in the concrete sense a person, or collectively persons, for whose maintenance, safety, and honour one is keenly solicitous, such as the members of the family, household attendants, servants, neighbours, clients or protgs, guest-friends; also a thing which one ardently seeks, and over the preservation of which one keeps zealous watch (Fleischer). Here there does not appear to be any connecting link whatever in the Arabic which might furnish some hold for the Hebrew; hence it will be more advisable, by comparison of השׁמל and חשׁן, to understand by חשׁמנים, the resplendent, most distinguished ones, perillustres. The dignitaries of Egypt come to give glory to the God of Israel, and Aethiopia, disheartened by fear before Jahve (cf. Habakkuk 3:7), causes his hands to run to Elohim, i.e., hastens to stretch them out. Thus it is interpreted by most expositors. But if it is ידיו, why is it not also יריץ? We reply, the Hebrew style, even in connection with words that stand close beside one another, does not seek to avoid either the enallage generis (e.g., Job 39:3, Job 39:16), or the enall. numeri (e.g., Psalm 62:5). But "to cause the hands to run" is a far-fetched and easily misunderstood figure. We may avoid it, if, with Bttcher and Olshausen, we disregard the accentuation and interpret thus, "Cush - his hands cause to hasten, i.e., bring on in haste (1 Samuel 17:17; 2 Chronicles 35:13), to Elohim," viz., propitiating gifts; תּריץ being the predicate to ידיו, according to Ges. 146, 3.
Treasury of Scripture Knowledge
and his strength. This refers to the phenomena of thunder and lightning; for all nations have observed the electric fluid is an irresistible agent,-destroying life, tearing towers and castles to pieces, rending the strongest oaks, and cleaving the most solid rocks; and the most enlightened nations have justly considered it as an especial manifestation of the power and sovereignty of God.
clouds. or, heavens
"There is none like God, O Jeshurun, who rides through the heavens to your help, through the skies in his majesty.
Happy are you, O Israel! Who is like you, a people saved by the LORD, the shield of your help, and the sword of your triumph! Your enemies shall come fawning to you, and you shall tread upon their backs."
Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength.
Praise the LORD! Praise God in his sanctuary; praise him in his mighty heavens!
The LORD has sworn by the pride of Jacob: "Surely I will never forget any of their deeds.
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