The praise of God on account of the lovingkindness which Israel as a people among the peoples has experienced. The future תּעננוּ confesses, as a present, a fact of experience that still holds good in all times to come. נוראות might, according to Psalm 20:7, as in Psalm 139:14, be an accusative of the more exact definition; but why not, according to 1 Samuel 20:10; Job 9:3, a second accusative under the government of the verb? God answers the prayer of His people superabundantly. He replies to it גוראות, terrible deeds, viz., בּצדק, by a rule which stringently executes the will of His righteousness (vid., on Jeremiah 42:6); in this instance against the oppressors of His people, so that henceforth everywhere upon earth He is a ground of confidence to all those who are oppressed. "The sea (ים construct state, as is frequently the case, with the retention of the ) of the distant ones" is that of the regions lying afar off (cf. Psalm 56:1). Venema observes, Significatur, Deum esse certissimum praesidium, sive agnoscatur ab hominibus et ei fidatur, sive non (therefore similar to γνόντες, Romans 1:21; Psychol. S. 347; tr. p. 408). But according tot he connection and the subjective colouring the idea seems to have, מבטח וגו is to be understood of the believing acknowledgment which the God of Israel attains among all mankind by reason of His judicial and redemptive self-attestation (cf. Isaiah 33:13; 2 Chronicles 32:22.). In the natural world and among men He proves Himself to be the Being girded with power to whom everything must yield. He it is who setteth fast the mountains (cf. Jeremiah 10:12) and stilleth the raging of the ocean. In connection with the giant mountains the poet may have had even the worldly powers (vid., Isaiah 41:15) in his mind; in connection with the seas he gives expression to this allegorical conjunction of thoughts. The roaring of the billows and the wild tumult of the nations as a mass in the empire of the world, both are stilled by the threatening of the God of Israel (Isaiah 17:12-14). When He shall overthrow the proud empire of the world, whose tyranny the earth has been made to feel far and wide, then will reverential fear of Him and exultant joy at the end of the thraldom (vid., Isaiah 13:4-8) become universal. אותת (from the originally feminine אות equals ăwăjat, from אוה, to mark, Numbers 34:10), σημεῖα, is the name given here to His marvellous interpositions in the history of our earth. קצוי, Psalm 65:6 (also in Isaiah 26:15), out of construction is קצות. "The exit places of the morning and of the evening" are the East and West with reference to those who dwell there. Luther erroneously understands מוצאי as directly referring to the creatures which at morning and evening "sport about (webern), i.e., go safely and joyfully out and in." The meaning is, the regions whence the morning breaks forth and where the evening sets. The construction is zeugmatic so far as בּוא, not יצא, is said of the evening sun, but only to a certain extent, for neither does one say נבוא ערב (Ewald). Perret-Gentil renders it correctly: les lieux d'o surgissent l'aube et le crepuscule. God makes both these to shout for joy, inasmuch as He commands a calm to the din of war.

Psalm 65:11 Parallel Commentaries

crownest

Psalm 5:12 For you, LORD, will bless the righteous; with favor will you compass him as with a shield.

Psalm 103:4 Who redeems your life from destruction; who crowns you with loving kindness and tender mercies;

Proverbs 14:18 The simple inherit folly: but the prudent are crowned with knowledge.

Hebrews 2:7-9 You made him a little lower than the angels; you crowned him with glory and honor, and did set him over the works of your hands...

with thy [heb.] of thy
thy paths

Psalm 25:10 All the paths of the LORD are mercy and truth to such as keep his covenant and his testimonies.

Psalm 104:3 Who lays the beams of his chambers in the waters: who makes the clouds his chariot: who walks on the wings of the wind:

Joel 2:14,21-26 Who knows if he will return and repent, and leave a blessing behind him...

Haggai 2:19 Is the seed yet in the barn? yes, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, has not brought forth...

Malachi 3:10 Bring you all the tithes into the storehouse, that there may be meat in my house, and prove me now herewith, said the LORD of hosts...

fatness

Psalm 36:8 They shall be abundantly satisfied with the fatness of your house; and you shall make them drink of the river of your pleasures.

Romans 11:17 And if some of the branches be broken off, and you, being a wild olive tree, were grafted in among them...