English Standard Version
The LORD reigns; he is robed in majesty; the LORD is robed; he has put on strength as his belt. Yes, the world is established; it shall never be moved.
King James Bible
The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved.
American Standard Version
Jehovah reigneth; he is clothed with majesty; Jehovah is clothed with strength; he hath girded himself therewith: The world also is established, that it cannot be moved.
The Lord hath reigned, he is clothed with beauty: the Lord is clothed with strength, and hath girded himself. For he hath established the world which shall not be moved.
English Revised Version
The LORD reigneth; he is apparelled with majesty; the LORD is apparelled, he hath girded himself with strength: the world also is stablished, that it cannot be moved.
Webster's Bible Translation
The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, with which he hath girded himself: the world also is established, that it cannot be moved.
Psalm 93:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The hitherto oppressed church then stands forth vindicated and glorious. The futt. consec. as preterites of the ideal past, pass over further on into the pure expression of future time. The lxx renders: καὶ ὑψωθήσεται (ותּרם) ὡς μονοκέρωτος τὸ κέρας μου. By ראים (incorrect for ראם, primary form ראם), μονόκερως, is surely to be understood the oryx, one-horned according to Aristotle and the Talmud (vid., on Psalm 29:6; Job 39:9-12). This animal is called in Talmudic קרשׂ (perhaps abbreviated from μονόκερως); the Talmud also makes use of ארזילא (the gazelle) as synonymous with ראם (Aramaic definitive or emphatic state רימא).
(Note: Vid., Lewysohn, Zoologie des Talmud, 146 and 174.)
The primary passages for figures taken from animal life are Numbers 23:22; Deuteronomy 33:17. The horn is an emblem of defensive power and at the same time of stately grace; and the fresh, green oil an emblem of the pleasant feeling and enthusiasm, joyous in the prospect of victory, by which the church is then pervaded (Acts 3:19). The lxx erroneously takes בּלּותי as infin. Piel, τὸ γῆράς μου, my being grown old, a signification which the Piel cannot have. It is 1st praet. Kal from בּלל, perfusus sum (cf. Arabic balla, to be moist, ballah and bullah, moistness, good health, the freshness of youth), and the ultima-accentuation, which also occurs in this form of double Ajin verbs without Waw convers. (vid., on Job 19:17), ought not to mislead. In the expression שׁמן רענן, the adjective used in other instances only of the olive-tree itself is transferred to the oil, which contains the strength of its succulent verdure as an essence. The ecclesia pressa is then triumphans. The eye, which was wont to look timidly and tearfully upon the persecutors, the ears, upon which even their name and the tidings of their approach were wont to produce terror, now see their desire upon them as they are blotted out. שׁמע בּ (found only here) follows the sense of ראה בּ, cf. Arab. nḍr fı̂, to lose one's self in the contemplation of anything. שׁוּרי is either a substantive after the form בּוּז, גּוּר, or a participle in the signification "those who regarded me with hostility, those who lay in wait for me," like נוּס, fled, Numbers 35:32, סוּר, having removed themselves to a distance, Jeremiah 17:13, שׁוּב, turned back, Micah 2:8; for this participial form has not only a passive signification (like מוּל, circumcised), but sometimes too, a deponent perfect signification; and חוּשׁ in Numbers 32:17, if it belongs here, may signify hurried equals in haste. In שׁוּרי, however, no such passive colouring of the meaning is conceivable; it is therefore: insidiati (Luzatto, Grammatica, 518: coloro che mi guatavano). There is no need for regarding the word, with Bttcher and Olshausen, as distorted from שׁררי (the apocopated participle Pilel of the same verb); one might more readily regard it as a softening of that word as to the sound (Ewald, Hitzig). In Psalm 92:12 it is not to be rendered: upon the wicked doers (villains) who rise up against me. The placing of the adjective thus before its substantive must (with the exception of רב when used after the manner of a numeral) be accounted impossible in Hebrew, even in the face of the passages brought forward by Hitzig, viz., 1 Chronicles 27:5; 1 Samuel 31:3;
(Note: In the former passage כהן ראשׁ is taken as one notion (chief priest), and in the latter אנשׁים בקשׁת (men with the bow) is, with Keil, to be regarded as an apposition.)
it is therefore: upon those who as villains rise up against. The circumstance that the poet now in Psalm 92:13 passes from himself to speak of the righteous, is brought about by the fact that it is the congregation of the righteous in general, i.e., of those who regulate their life according to the divine order of salvation, into whose future he here takes a glance. When the prosperity lit. the blossoming of the ungodly comes to an end, the springing up and growth of the righteous only then rightly has its beginning. The richness of the inflorescence of date-palm (תּמר) is clear from the fact, that when it has attained its full size, it bears from three to four, and in some instances even as many as six, hundred pounds of fruit. And there is no more charming and majestic sight than the palm of the oasis, this prince among the trees of the plain, with its proudly raised diadem of leaves, its attitude peering forth into the distance and gazing full into the face of the sun, its perennial verdure, and its vital force, which constantly renews itself from the root - a picture of life in the midst of the world of death. The likening of the righteous to the palm, to the "blessed tree," to this "sister of man," as the Arabs call it, offers points of comparison in abundance. Side by side with the palm is the cedar, the prince of the trees of the mountain, and in particular of Mount Lebanon. The most natural point of comparison, as ישׂגּה (cf. Job 8:11) states, is its graceful lofty growth, then in general τὸ δασὺ καὶ θερμὸν καὶ θρέψιμον (Theodoret), i.e., the intensity of its vegetative strength, but also the perpetual verdure of its foliage and the perfume (Hosea 14:7) which it exhales.
Treasury of Scripture Knowledge
It is highly probable that this Psalm was written on the same occasion as the preceding, as a part of which it is written in twelve MSS.
Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, "Hallelujah! For the Lord our God the Almighty reigns.
1 Chronicles 16:31
Let the heavens be glad, and let the earth rejoice, and let them say among the nations, "The LORD reigns!"
"Adorn yourself with majesty and dignity; clothe yourself with glory and splendor.
the one who by his strength established the mountains, being girded with might;
Say among the nations, "The LORD reigns! Yes, the world is established; it shall never be moved; he will judge the peoples with equity."
The LORD reigns, let the earth rejoice; let the many coastlands be glad!
The LORD reigns; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake!
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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.