Psalm 66:3
Parallel Verses
English Standard Version
Say to God, “How awesome are your deeds! So great is your power that your enemies come cringing to you.

King James Bible
Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.

American Standard Version
Say unto God, How terrible are thy works! Through the greatness of thy power shall thine enemies submit themselves unto thee.

Douay-Rheims Bible
Say unto God, How terrible are thy works, O Lord! in the multitude of thy strength thy enemies shall lie to thee.

English Revised Version
Say unto God, How terrible are thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.

Webster's Bible Translation
Say to God, How terrible art thou in thy works! through the greatness of thy power shall thy enemies submit themselves to thee.

Psalm 66:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The praise of God on account of the present year's rich blessing, which He has bestowed upon the land of His people. In Psalm 65:10, Psalm 65:11 God is thanked for having sent down the rain required for the ploughing (vid., Commentary on Isaiah, ii. 522) and for the increase of the seed sown, so that, as vv. 12-14 affirm, there is the prospect of a rich harvest. The harvest itself, as follows from v. 14b, is not yet housed. The whole of Psalm 65:10, Psalm 65:11 is a retrospect; in vv. 12-14 the whole is a description of the blessing standing before their eyes, which God has put upon the year now drawing to a close. Certainly, if the forms רוּה and נחת were supplicatory imperatives, then the prayer for the early or seed-time rain would attach itself to the retrospect in Psalm 65:11, and the standpoint would be not about the time of the Passover and Pentecost, both festivals belonging to the beginning of the harvest, but about the time of the feast of Tabernacles, the festival of thanksgiving for the harvest, and vv. 12-14 would be a glance into the future (Hitzig). But there is nothing to indicate that in Psalm 65:11 the retrospect changes into a looking forward. The poet goes on with the same theme, and also arranges the words accordingly, for which reason רוּה and נחת are not to be understood in any other way. שׁקק beside העשׁיר (to enrich) signifies to cause to run over, overflow, i.e., to put anything in a state of plenty or abundance, from שׁוּק (Hiph. Joel 2:24, to yield in abundance), Arab, sâq, to push, impel, to cause to go on in succession and to follow in succession. רבּת (for which we find רבּה in Psalm 62:3) is an adverb, copiously, richly (Psalm 120:6; Psalm 123:4; Psalm 129:1), like מאת, a hundred times (Ecclesiastes 8:12). תּעשׁרנּה is Hiph. with the middle syllable shortened, Ges. 53, 3, rem. 4. The fountain (פּלג) of God is the name given here to His inexhaustible stores of blessing, and more particularly the fulness of the waters of the heavens from which He showers down fertilizing rain. כּן, "thus thoroughly," forms an alliteration with הכין, to prepare, and thereby receives a peculiar twofold colouring. The meaning is: God, by raising and tending, prepared the produce of the field which the inhabitants of the land needed; for He thus thoroughly prepared the land in conformity with the fulness of His fountain, viz., by copiously watering (רוּה infin. absol. instead of רוּה, as in 1 Samuel 3:12; 2 Chronicles 24:10; Exodus 22:22; Jeremiah 14:19; Hosea 6:9) the furrows of the land and pressing down, i.e., softening by means of rain, its ridges (גּדוּדה, defective plural, as e.g., in Ruth 2:13), which the ploughshare has made. תּלם (related by root with Arab. tll, tell, a hill, prop. that which is thrown out to a place, that which is thrown up, a mound) signifies a furrow as being formed by casting up or (if from Arab. ṯlm, ébrécher, to make a fracture, rent, or notch in anything) by tearing into, breaking up the ground; גּדוּד (related by root with uchdûd and chaṭṭ, the usual Arabic words for a furrow

(Note: Frst erroneously explains תּלם as a bed or strip of ground between two deep furrows, in distinction from מענה or מענית (vid., on Psalm 129:3), a furrow. Beds such as we have in our potato fields are unknown to Syrian agriculture. There is a mode which may be approximately compared with it called ketif (כּתף), another far wider called meskeba (משׂכּבה). The Arabic tilm (תּלם, Hebrew תּלם equals talm), according to the Kams (as actually in Magrebinish Arabic) talam (תּלם), corresponds exact to our furrow, i.e., (as the Turkish Kams explains) a ditch-like fissure which the iron of the plough cuts into the field. Neshwn (i. 491) says: "The verb talam, fut. jatlum and jatlim, signifies in Jemen and in the Ghr (the land on the shore of the Red Sea) the crevices (Arab. 'l-šuqûq) which the ploughman forms, and tilm, collective plural tilâm, is, in the countries mentioned, a furrow of the corn-field. Some persons pronounce the word even thilm, collective plural thilâm." Thus it is at the present day universally in Ḥaurân; in Edre‛ât I heard the water-furrow of a corn-field called thilm el-kanâh (Arab. ṯlm 'l-qnât). But this pronunciation with Arab. ṯ is certainly not the original one, but has arisen through a substitution of the cognate and more familiar verbal stem Arab. ṯlm, cf. šrm, to slit (shurêm, a harelip). In other parts of Syria and Palestine, also where the distinction between the sounds Arab. t and ṯ is carefully observed, I have only heard the pronunciation tilm. - Wetzstein.))

as being formed by cutting into the ground.

In Psalm 65:12 the year in itself appears as a year of divine goodness (טובה, bonitas), and the prospective blessing of harvest as the crown which is set upon it. For Thou hast crowned "the year of Thy goodness" and "with Thy goodness" are different assertions, with which also different (although kindred as to substance) ideas are associated. The futures after עטרתּ depict its results as they now lie out to view. The chariot-tracks (vid., Deuteronomy 33:26) drop with exuberant fruitfulness, even the meadows of the uncultivated and, without rain, unproductive pasture land (Job 38:26.). The hills are personified in Psalm 65:13 in the manner of which Isaiah in particular is so fond (e.g., Psalm 44:23; Psalm 49:13), and which we find in the Psalms of his type (Psalm 96:11., Psalm 98:7., cf. Psalm 89:13). Their fresh, verdant appearance is compared to a festive garment, with which those which previously looked bare and dreary gird themselves; and the corn to a mantle in which the valleys completely envelope themselves (עטף with the accusative, like Arab. t‛ṭṭf with b of the garment: to throw it around one, to put it on one's self). The closing words, locking themselves as it were with the beginning of the Psalm together, speak of joyous shouting and singing that continues into the present time. The meadows and valleys (Bttcher) are not the subject, of which it cannot be said that they sing; nor can the same be said of the rustling of the waving corn-fields (Kimchi). The expression requires men to be the subject, and refers to men in the widest and most general sense. Everywhere there is shouting coming up from the very depths of the breast (Hithpal.), everywhere songs of joy; for this is denoted by שׁיר in distinction from קנן.

Psalm 66:3 Parallel Commentaries

Treasury of Scripture Knowledge

How terrible

Psalm 47:2 For the LORD most high is terrible; he is a great King over all the earth.

Psalm 65:5 By terrible things in righteousness will you answer us, O God of our salvation; who are the confidence of all the ends of the earth...

Psalm 76:12 He shall cut off the spirit of princes: he is terrible to the kings of the earth.

Exodus 15:1-16,21 Then sang Moses and the children of Israel this song to the LORD, and spoke, saying, I will sing to the LORD...

Judges 5:2-4,20-22 Praise you the LORD for the avenging of Israel, when the people willingly offered themselves...

Isaiah 2:19 And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty...

Isaiah 64:3 When you did terrible things which we looked not for, you came down, the mountains flowed down at your presence.

Jeremiah 10:10 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble...

through

Psalm 18:44 As soon as they hear of me, they shall obey me: the strangers shall submit themselves to me.

Psalm 22:28,29 For the kingdom is the LORD's: and he is the governor among the nations...

Psalm 68:30 Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people...

Psalm 81:15 The haters of the LORD should have submitted themselves to him: but their time should have endured for ever.

submit themselves. or, yield feigned obedience [heb.] lie

Psalm 78:35,36 And they remembered that God was their rock, and the high God their redeemer...

Cross References
Deuteronomy 33:29
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."

2 Samuel 22:45
Foreigners came cringing to me; as soon as they heard of me, they obeyed me.

Psalm 18:44
As soon as they heard of me they obeyed me; foreigners came cringing to me.

Psalm 47:2
For the LORD, the Most High, is to be feared, a great king over all the earth.

Psalm 65:5
By awesome deeds you answer us with righteousness, O God of our salvation, the hope of all the ends of the earth and of the farthest seas;

Psalm 81:15
Those who hate the LORD would cringe toward him, and their fate would last forever.

Psalm 145:6
They shall speak of the might of your awesome deeds, and I will declare your greatness.

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