Psalm 81:7
Parallel Verses
English Standard Version
In distress you called, and I delivered you; I answered you in the secret place of thunder; I tested you at the waters of Meribah. Selah

King James Bible
Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

American Standard Version
Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah

Douay-Rheims Bible
Thou calledst upon me in affliction, and I delivered thee: I heard thee in the secret place of tempest: I proved thee at the waters of contradiction.

English Revised Version
Thou calledst in trouble, and I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah

Webster's Bible Translation
Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

Psalm 81:7 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The summons in Psalm 81:2 is addressed to the whole congregation, inasmuch as הריעוּ is not intended of the clanging of the trumpets, but as in Ezra 3:11, and frequently. The summons in Psalm 81:3 is addressed to the Levites, the appointed singers and musicians in connection with the divine services, 2 Chronicles 5:12, and frequently. The summons in Psalm 81:4 is addressed to the priests, to whom was committed not only the blowing of the two (later on a hundred and twenty, vid., 2 Chronicles 5:12) silver trumpets, but who appear also in Joshua 6:4 and elsewhere (cf. Psalm 47:6 with 2 Chronicles 20:28) as the blowers of the shophar. The Talmud observes that since the destruction of the Temple the names of instruments שׁופרא and חצוצרתּא are wont to be confounded one for the other (B. Sabbath 36a, Succa 34a), and, itself confounding them, infers from Numbers 10:10 the duty and significance of the blowing of the shophar (B. Erachin 3b). The lxx also renders both by σάλπιγξ; but the Biblical language mentions שׁופר and חצצרה, a horn (more especially a ram's horn) and a (metal) trumpet, side by side in Psalm 98:6; 1 Chronicles 15:28, and is therefore conscious of a difference between them. The Tפra says nothing of the employment of the shophar in connection with divine service, except that the commencement of every fiftieth year, which on this very account is called שׁנת היּבל, annus buccinae, is to be made known by the horn signal throughout all the land (Leviticus 25:9). But just as tradition by means of an inference from analogy derives the blowing of the shophar on the first of Tishri, the beginning of the common year, from this precept, so on the ground of the passage of the Psalm before us, assuming that בּחרשׁ, lxx ἐν νεομηνίᾳ, refers not to the first of Tishri but to the first of Nisan, we may suppose that the beginning of every month, but, in particular, the beginning of the month which was at the same time the beginning of the ecclesiastical year, was celebrated by a blowing of the shophar, as, according to Josephus, Bell. iv. 9, 12, the beginning and close of the Sabbath was announced from the top of the Temple by a priest with the salpinx. The poet means to say that the Feast of the Passover is to be saluted by the congregation with shouts of joy, by the Levites with music, and even beginning from the new moon (neomenia) of the Passover month with blowing of shophars, and that this is to be continued at the Feast of the Passover itself. The Feast of the Passover, for which Hupfeld devises a gloomy physiognomy,

(Note: In the first of his Commentationes de primitiva et vera festorum apud Hebraeos ratione, 1851, 4to.)

was a joyous festival, the Old Testament Christmas. 2 Chronicles 30:21 testifies to the exultation of the people and the boisterous music of the Levite priests, with which it was celebrated. According to Numbers 10:10, the trumpeting of the priests was connected with the sacrifices; and that the slaying of the paschal lambs took place amidst the Tantaratan of the priests (long-drawn notes interspersed with sharp shrill ones, תקיעה תרועה וקיעה), is expressly related of the post-exilic service at least.

(Note: Vid., my essay on the Passover rites during the time of the second Temple in the Luther. Zeitschr. 1855; and cf. Armknecht, Die heilige Psalmidoe (1855), S. 5.)

The phrase נתן תּף proceeds from the phrase נתן קול, according to which נתן directly means: to attune, strike up, cause to be heard. Concerning כּסה (Proverbs 7:20 כּסא) tradition is uncertain. The Talmudic interpretation (B. Rosh ha-Shana 8b, Betza 16a, and the Targum which is taken from it), according to which it is the day of the new moon (the first of the month), on which the moon hides itself, i.e., is not to be seen at all in the morning, and in the evening only for a short time immediately after sunset, and the interpretation that is adopted by a still more imposing array of authorities (lxx, Vulgate, Menahem, Rashi, Jacob Tam, Aben-Ezra, Parchon, and others), according to which a time fixed by computation (from כּסה equals כּסס, computare) is so named in general, are outweighed by the usage of the Syriac, in which Keso denotes the full moon as the moon with covered, i.e., filled-up orb, and therefore the fifteenth of the month, but also the time from that point onwards, perhaps because then the moon covers itself, inasmuch as its shining surface appears each day less large (cf. the Peshto, 1 Kings 12:32 of the fifteenth day of the eighth month, 2 Chronicles 7:10 of the twenty-third day of the seventh month, in both instances of the Feast of Tabernacles), after which, too, in the passage before us it is rendered wa-b-kese, which a Syro-Arabic glossary (in Rosenmller) explains festa quae sunt in medio mensis. The Peshto here, like the Targum, proceeds from the reading חגּינוּ, which, following the lxx and the best texts, is to be rejected in comparison with the singular חגּנוּ. If, however, it is to be read chgnw, and כּסה (according to Kimchi with Segol not merely in the second syllable, but with double Segol כּסה, after the form טנא equals טנא) signifies not interlunium, but plenilunium (instead of which also Jerome has in medio mense, and in Proverbs 7:20, in die plenae lunae, Aquila ἡμέρᾳ πανσελήνου), then what is meant is either the Feast of Tabernacles, which is called absolutely החג in 1 Kings 8:2 (2 Chronicles 5:3) and elsewhere, or the Passover, which is also so called in Isaiah 30:29 and elsewhere. Here, as Psalm 81:5 will convince us, the latter is intended, the Feast of unleavened bread, the porch of which, so to speak, is ערב פּסח together with the ליל שׁמּרים (Exodus 12:42), the night from the fourteenth to the fifteenth of Nisan. In Psalm 81:2, Psalm 81:3 they are called upon to give a welcome to this feast. The blowing of the shophar is to announce the commencement of the Passover month, and at the commencement of the Passover day which opens the Feast of unleavened bread it is to be renewed. The ל of ליום is not meant temporally, as perhaps in Job 21:30 : at the day equals on the day; for why was it not ביום? It is rather: towards the day, but בכסה assumes that the day has already arrived; it is the same Lamed as in Psalm 81:2, the blowing of the shophar is to concern this feast-day, it is to sound in honour of it.

Psalm 81:7 Parallel Commentaries

Treasury of Scripture Knowledge

calledst

Psalm 50:15 And call on me in the day of trouble: I will deliver you, and you shall glorify me.

Psalm 91:14,15 Because he has set his love on me, therefore will I deliver him: I will set him on high, because he has known my name...

Exodus 2:23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage...

Exodus 14:10,30,31 And when Pharaoh drew near, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them...

Exodus 17:2-7 Why the people did chide with Moses, and said, Give us water that we may drink. And Moses said to them, Why chide you with me...

secret

Exodus 14:24 And it came to pass, that in the morning watch the LORD looked to the host of the Egyptians through the pillar of fire and of the cloud...

Exodus 19:19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spoke, and God answered him by a voice.

Exodus 20:18-21 And all the people saw the thunder, and the lightning, and the noise of the trumpet, and the mountain smoking...

proved

Exodus 17:6,7 Behold, I will stand before you there on the rock in Horeb; and you shall smite the rock, and there shall come water out of it...

Numbers 20:13,24 This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them...

Deuteronomy 33:8 And of Levi he said, Let your Thummim and your Urim be with your holy one, whom you did prove at Massah...

meribah. or, strife

Cross References
Exodus 2:23
During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God.

Exodus 14:10
When Pharaoh drew near, the people of Israel lifted up their eyes, and behold, the Egyptians were marching after them, and they feared greatly. And the people of Israel cried out to the LORD.

Exodus 17:6
Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink." And Moses did so, in the sight of the elders of Israel.

Exodus 17:7
And he called the name of the place Massah and Meribah, because of the quarreling of the people of Israel, and because they tested the LORD by saying, "Is the LORD among us or not?"

Exodus 19:19
And as the sound of the trumpet grew louder and louder, Moses spoke, and God answered him in thunder.

Exodus 20:18
Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off

Numbers 20:13
These are the waters of Meribah, where the people of Israel quarreled with the LORD, and through them he showed himself holy.

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