Psalm 81:10
Parallel Verses
English Standard Version
I am the LORD your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it.

King James Bible
I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

American Standard Version
I am Jehovah thy God, Who brought thee up out of the land of Egypt: Open thy mouth wide, and I will fill it.

Douay-Rheims Bible
For I am the Lord thy God, who brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

English Revised Version
I am the LORD thy God, which brought thee up out of the land of Egypt: open thy mouth wide, and I will fill it.

Webster's Bible Translation
I am the LORD thy God who brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

Psalm 81:10 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

Psalm 81:4-5 now tell whence the feast which is to be met with singing and music has acquired such a high significance: it is a divine institution coming from the time of the redemption by the hand of Moses. It is called חק as being a legally sanctioned decree, משׁפּט as being a lawfully binding appointment, and עדוּת as being a positive declaration of the divine will. The ל in לישׂראל characterizes Israel as the receiver, in לאלהי the God of Israel as the owner, i.e., Author and Lawgiver. By בּצעתו the establishing of the statute is dated back to the time of the Exodus; but the statement of the time of its being established, "when He went out over the land of Egypt," cannot be understood of the exodus of the people out of Egypt, natural as this may be here, where Israel has just been called יהוסף (pathetic for יוסף), by a comparison with Genesis 41:45, where Joseph is spoken of in the same words. For this expression does not describe the going forth out of a country, perhaps in the sight of its inhabitants, Numbers 33:3, cf. Exodus 14:8 (Hengstenberg), but the going out over a country. Elohim is the subject, and צאת is to be understood according to Exodus 11:4 (Kimchi, De Dieu, Dathe, Rosenmller, and others): when He went out for judgment over the land of Egypt (cf. Micah 1:3). This statement of the time of itself at once decides the reference of the Psalm to the Passover, which commemorates the sparing of Israel at that time (Exodus 12:27), and which was instituted on that very night of judgment. The accentuation divides the verse correctly. According to this, שׂפת לא־ידעתּי אשׁמע is not a relative clause to מצרים: where I heard a language that I understood not (Psalm 114:1). Certainly ידע שׂפה, "to understand a language," is an expression that is in itself not inadmissible (cf. ידע ספר, to understand writing, to be able to read, Isaiah 29:11.), the selection of which instead of the more customary phrase שׁמע לשׁון (Deuteronomy 28:49; Isaiah 33:19; Jeremiah 5:15) might be easily intelligible here beside אשׁמע; but the omission of the שׁם (אשׁר) is harsh, the thought it here purposeless, and excluded with our way of taking בצאתו. From the speech of God that follows it is evident that the clause is intended to serve as an introduction of this divine speech, whether it now be rendered sermonem quem non novi (cf. Psalm 18:44, populus quem non novi), or alicujus, quem non novi (Ges. 123, rem. 1), both of which are admissible. It is not in some way an introduction to the following speech of God as one which it has been suddenly given to the psalmist to hear: "An unknown language, or the language of one unknown, do I hear?" Thus Dderlein explains it: Subitanea et digna poetico impetu digressio, cum vates sese divino adflatu subito perculsum sentit et oraculum audire sibi persuadet; and in the same way De Wette, Olshausen, Hupfeld, and others. But the oracle of God cannot appear so strange to the Israelitish poet and seer as the spirit-voice to Eliphaz (Job 4:16); and moreover אשׁמע after the foregoing historical predicates has the presumption of the imperfect signification in its favour. Thus, then, it will have to be interpreted according to Exodus 6:2. It was the language of a known, but still also unknown God, which Israel heard in the redemption of that period. It was the God who had been made manifest as יהוה only, so to speak, by way of prelude hitherto, who now appeared at this juncture of the patriarchal history, which had been all along kept in view, in the marvellous and new light of the judgment which was executed upon Egypt, and of the protection, redemption, and election of Israel, as being One hitherto unknown, as the history of salvation actually then, having arrived at Sinai, receives an entirely new form, inasmuch as from this time onwards the congregation or church is a nation, and Jahve the King of a nation, and the bond of union between them a national law educating it for the real, vital salvation that is to come. The words of Jahve that follow are now not the words heard then in the time of the Exodus. The remembrance of the words heard forms only a transition to those that now make themselves heard. For when the poet remembers the language which He who reveals Himself in a manner never before seen and heard of spoke to His people at that time, the Ever-living One Himself, who is yesterday and to-day the same One, speaks in order to remind His people of what He was to them then, and of what He spake to them then.

Psalm 81:10 Parallel Commentaries

Treasury of Scripture Knowledge

I am

Exodus 20:2 I am the LORD your God, which have brought you out of the land of Egypt, out of the house of bondage.

Jeremiah 11:4 Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying...

Jeremiah 31:31-33 Behold, the days come, said the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah...


Psalm 37:3,4 Trust in the LORD, and do good; so shall you dwell in the land, and truly you shall be fed...

John 7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come to me, and drink.

John 15:7 If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done to you.

John 16:23 And in that day you shall ask me nothing. Truly, truly, I say to you, Whatever you shall ask the Father in my name...

Ephesians 3:19,20 And to know the love of Christ, which passes knowledge, that you might be filled with all the fullness of God...

Revelation 21:6 And he said to me, It is done. I am Alpha and Omega, the beginning and the end...

Revelation 22:17 And the Spirit and the bride say, Come. And let him that hears say, Come. And let him that is thirsty come. And whoever will...

Cross References
Exodus 20:2
"I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

Deuteronomy 5:6
"'I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

Job 29:23
They waited for me as for the rain, and they opened their mouths as for the spring rain.

Psalm 37:4
Delight yourself in the LORD, and he will give you the desires of your heart.

Psalm 78:25
Man ate of the bread of the angels; he sent them food in abundance.

Psalm 107:9
For he satisfies the longing soul, and the hungry soul he fills with good things.

Psalm 119:131
I open my mouth and pant, because I long for your commandments.

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