Psalm 9:11
Parallel Verses
English Standard Version
Sing praises to the LORD, who sits enthroned in Zion! Tell among the peoples his deeds!

King James Bible
Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.

American Standard Version
Sing praises to Jehovah, who dwelleth in Zion: Declare among the people his doings.

Douay-Rheims Bible
Sing ye to the Lord, who dwelleth in Sion: declare his ways among the Gentiles:

English Revised Version
Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.

Webster's Bible Translation
Sing praises to the LORD, who dwelleth in Zion: declare among the people his doings.

Psalm 9:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 9:6-7) The strophe with ג, which is perhaps intended to represent ד and ה as well, continues the confirmation of the cause for thanksgiving laid down in Psalm 9:4. He does not celebrate the judicial act of God on his behalf, which he has just experienced, alone, but in connection with, and, as it were, as the sum of many others which have preceded it. If this is the case, then in Psalm 9:6 beside the Ammonites one may at the same time (with Hengstenb.) think of the Amalekites (1 Samuel 8:12), who had been threatened since the time of Moses with a "blotting out of their remembrance" (Exodus 17:14; Deuteronomy 25:19, cf. Numbers 24:20). The divine threatening is the word of omnipotence which destroys in distinction from the word of omnipotence that creates. רשׁע in close connection with גּוים is individualising, cf. Psalm 9:18 with Psalm 9:16, Psalm 9:17. ועד is a sharpened pausal form for ועד, the Pathach going into a Segol (קטן פתח); perhaps it is in order to avoid the threefold a-sound in לעולם ועד (Ngelsbach 8 extr.). In Psalm 9:7 האויב (with Azla legarme) appears to be a vocative. In that case נתשׁתּ ought also to be addressed to the enemy. But if it be interpreted: "Thou hast destroyed thine own cities, their memorial is perished," destroyed, viz., at the challenge of Israel, then the thought is forced; and if we render it: "the cities, which thou hast destroyed, perished is the remembrance of them," i.e., one no longer thinks of thine acts of conquest, then we have a thought that is in itself awkward and one that finds no support in any of the numerous parallels which speak of a blotting out and leaving no trace behind. But, moreover, in both these interpretations the fact that זכרם is strengthened by המּה is lost sight of, and the twofold masculine זכרם המּה is referred to ערים (which is carelessly done by most expositors), whereas עיר, with but few exceptions, is feminine; consequently זכרם המה, so far as this is not absolutely impossible, must be referred to the enemies themselves (cf. Psalm 34:17; Psalm 109:15). האויב might more readily be nom. absol.: "the enemy - it is at end for ever with his destructions," but חרבּה never has an active but always only a neuter signification; or: "the enemy - ruins are finished for ever," but the signification to be destroyed is more natural for תּמם than to be completed, when it is used of ruinae. Moreover, in connection with both these renderings the retrospective pronoun (חרבותיו) is wanting, and this is also the case with the reading חרבות (lxx, Vulg., Syr.), which leaves it uncertain whose swords are meant. But why may we not rather connect האויב at once with תּמּוּ as subject? In other instances תּמּוּ is also joined to a singular collective subject, e.g., Isaiah 16:4; here it precedes, like הארב in Judges 20:37. חרבות לנצח is a nominative of the product, corresponding to the factitive object with verbs of making: the enemies are destroyed as ruins for ever, i.e., so that they are become ruins; or, more in accordance with the accentuation: the enemy, destroyed as ruins are they for ever. With respect to what follows the accentuation also contains hints worthy of our attention. It does not take נתשׁתּ (with the regular Pathach by Athnach after Olewejored, vid., on Psalm 2:7) as a relative clause, and consequently does not require זכרם המה to be referred back to ערים.

We interpret the passage thus: and cities (viz., such as were hostile) thou hast destroyed (נתשׁ evellere, exstirpare), perished is their (the enemies') memorial. Thus it also now becomes intelligible, why זכרם, according to the rule Ges. 121, 3, is so remarkably strengthened by the addition of המּה (cf. Numbers 14:32; 1 Samuel 20:42; Proverbs 22:19; Proverbs 23:15; Ezekiel 34:11). Hupfeld, whose interpretation is exactly the same as ours, thinks it might perhaps be the enemies themselves and the cities set over against one another. But the contrast follows in Psalm 9:8 : their, even their memorial is perished, while on the contrary Jahve endures for ever and is enthroned as judge. This contrast also retrospectively gives support to the explanation, that זכרם refers not to the cities, but to האויב as a collective. With this interpretation of Psalm 9:7 we have no occasion to read זכרם מהמּה (Targ.), nor זכר מהמּה (Paul., Hitz.). The latter is strongly commended by Job 11:20, cf. Jeremiah 10:2; but still it is not quite admissible, since זכר here is not subjective (their own remembrance) but objective (remembrance of them). But may not ערים perhaps here, as in Psalm 139:20, mean zealots equals adversaries (from עיר fervere, zelare)? We reply in the negative, because the Psalm bears neither an Aramaising nor a North Palestinian impress. Even in connection with this meaning, the harshness of the ערים without any suffix would still remain. But, that the cities that are, as it were, plucked up by the root are cities of the enemy, is evident from the context.

Psalm 9:11 Parallel Commentaries

Treasury of Scripture Knowledge

Sing

Psalm 33:1-3 Rejoice in the LORD, O you righteous: for praise is comely for the upright...

Psalm 47:6,7 Sing praises to God, sing praises: sing praises to our King, sing praises...

Psalm 96:1,2 O sing to the LORD a new song: sing to the LORD, all the earth...

Psalm 148:1-5,13,14 Praise you the LORD. Praise you the LORD from the heavens: praise him in the heights...

which

Psalm 78:68 But chose the tribe of Judah, the mount Zion which he loved.

Psalm 132:13,14 For the LORD has chosen Zion; he has desired it for his habitation...

Isaiah 12:6 Cry out and shout, you inhabitant of Zion: for great is the Holy One of Israel in the middle of you.

Isaiah 14:32 What shall one then answer the messengers of the nation? That the LORD has founded Zion, and the poor of his people shall trust in it.

Hebrews 12:22 But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Revelation 14:1 And I looked, and, see, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand...

declare

Psalm 66:2,5 Sing forth the honor of his name: make his praise glorious...

Psalm 96:10 Say among the heathen that the LORD reigns: the world also shall be established that it shall not be moved...

Psalm 105:1,2 O give thanks to the LORD; call on his name: make known his deeds among the people...

Psalm 107:22 And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.

Psalm 118:17 I shall not die, but live, and declare the works of the LORD.

Isaiah 12:4-6 And in that day shall you say, Praise the LORD, call on his name, declare his doings among the people...

John 17:26 And I have declared to them your name, and will declare it: that the love with which you have loved me may be in them, and I in them.

Cross References
Psalm 74:2
Remember your congregation, which you have purchased of old, which you have redeemed to be the tribe of your heritage! Remember Mount Zion, where you have dwelt.

Psalm 76:2
His abode has been established in Salem, his dwelling place in Zion.

Psalm 105:1
Oh give thanks to the LORD; call upon his name; make known his deeds among the peoples!

Psalm 107:22
And let them offer sacrifices of thanksgiving, and tell of his deeds in songs of joy!

Isaiah 8:18
Behold, I and the children whom the LORD has given me are signs and portents in Israel from the LORD of hosts, who dwells on Mount Zion.

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