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Selected Verse: Psalms 65:9 - Hebrew Names
| Verse |
Translation |
Text |
| Ps 65:9 |
Hebrew Names |
You visit the earth, and water it. You greatly enrich it. The river of God is full of water. You provide them grain, for so you have ordained it. |
| |
King James |
Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
visitest--in mercy (compare Psa 8:4).
river of God--His exhaustless resources. |
| Notes on the Bible, by Albert Barnes, [1834] |
Thou visitest the earth - God seems to come down that he may attend to the needs of the earth; survey the condition of things; arrange for the welfare of the world which he has made; and supply the needs of those whom he has created to dwell upon it. See the notes at Psa 8:4.
And waterest it - Margin, After thou hadst made it to desire rain. This difference between the translations in the text and in the margin can be accounted for by the various meanings of the original word. The Hebrew term - שׁוק shûq - means properly:
(a) to run;
(b) to run after anything, to desire, to look for;
(c) to run over, to overflow; and then,
(d) to cause to overflow.
The meaning here evidently is, he drenched the earth, or caused the water to run abundantly. The reference is to a copious rain after a drought.
Thou greatly enrichest it - That is, Thou givest to it abundance; thou pourest water upon it in such quantities, and in such a manner, as to make it rich in its productions.
With the river of God - A river so abundant and full that it seems to come from God; it is such as we should expect to flow from a Being infinite in resources and in benevolence. Anything great is in the Scriptures often described as belonging to God, or his name is added to it to denote its greatness. Thus, hills of God mean lofty hills; cedars of God, lofty cedars, etc.
Which is full of water - The waters are so abundant that it seems as if they must come from God.
Thou preparest them corn - Grain. Thou givest to those who cultivate the earth an abundant harvest.
When thou hast so provided for it - Or rather, When thou hast thus prepared the earth, to wit, by sending down abundant rains upon it. God prepares the earth to bear an abundant harvest, and then he gives that harvest. The preparation of the earth for the harvest, and then the givinq of the harvest, are alike from him. The harvest could not be without the previous rain, and neither the rain nor the harvest could be without God. He does not create a harvest by miracle, but follows the order which he has himself ordained, and has respect to his own laws. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The praise of God on account of the present year's rich blessing, which He has bestowed upon the land of His people. In Psa 65:10, Psa 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 Psa 65:10, Psa 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 Psa 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 Psa 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. Joe 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 Psa 62:3) is an adverb, copiously, richly (Psa 120:6; Psa 123:4; Psa 129:1), like מאת, a hundred times (Ecc 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 Sa1 3:12; Ch2 24:10; Exo 22:22; Jer 14:19; Hos 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 Rut 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 Psa 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 = 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 Psa 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., Deu 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 Psa 65:13 in the manner of which Isaiah in particular is so fond (e.g., Psa 44:23; Psa 49:13), and which we find in the Psalms of his type (Psa 96:11., Psa 98:7., cf. Psa 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. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| River - With rain, which he very significantly calls a river for its plenty, and the river of God, of God's immediate providing. Them - The inhabitants of the earth. Provided - Or, disposed, the earth, which without this would be hard and barren. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Thou visitest the earth - God is represented as going through the whole globe, and examining the wants of every part, and directing the clouds how and where to deposit their fertilizing showers, and the rivers where to direct their beneficial courses.
The river of God - Some think the Jordan is meant; and the visiting and watering refer to rain after a long drought. But the clouds may be thus denominated, which properly are the origin of rivers.
Thou preparest them corn - Or, Thou wilt prepare them corn, because "thou hast provided for it." Thou hast made all necessary provision for the fertilization of the earth. Thou hast endued the ground with a vegetative power. Rains, dews, and the genial heat of the sun enable it to put forth that power in providing grass for cattle, and corn for the service of man. |
4 what is man, that you think of him? What is the son of man, that you care for him?
4 what is man, that you think of him? What is the son of man, that you care for him?
13 You have a mighty arm. Your hand is strong, and your right hand is exalted.
7 Let the sea roar with its fullness; the world, and those who dwell therein.
11 Let the heavens be glad, and let the earth rejoice. Let the sea roar, and its fullness!
13 This is the destiny of those who are foolish, and of those who approve their sayings. Selah.
23 Wake up! Why do you sleep, Lord? Arise! Don't reject us forever.
13 The pastures are covered with flocks. The valleys also are clothed with grain. They shout for joy! They also sing.
26 To cause it to rain on a land where no man is; on the wilderness, in which there is no man;
26 "There is none like God, Jeshurun, who rides on the heavens for your help, In his excellency on the skies.
12 The wilderness grasslands overflow. The hills are clothed with gladness.
3 The plowers plowed on my back. They made their furrows long.
13 Then she said, "Let me find favor in your sight, my lord, because you have comforted me, and because you have spoken kindly to your handmaid, though I am not as one of your handmaidens."
9 As gangs of robbers wait to ambush a man, so the company of priests murder in the way toward Shechem, committing shameful crimes.
19 Have you utterly rejected Judah? has your soul loathed Zion? why have you struck us, and there is no healing for us? We looked for peace, but no good came; and for a time of healing, and behold, dismay!
22 "You shall not take advantage of any widow or fatherless child.
10 All the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end.
12 In that day I will perform against Eli all that I have spoken concerning his house, from the beginning even to the end.
12 Though a sinner commits crimes a hundred times, and lives long, yet surely I know that it will be better with those who fear God, who are reverent before him.
1 A Song of Ascents. Many times they have afflicted me from my youth up. Let Israel now say,
4 Our soul is exceedingly filled with the scoffing of those who are at ease, with the contempt of the proud.
6 My soul has had her dwelling too long with him who hates peace.
3 How long will you assault a man, would all of you throw him down, Like a leaning wall, like a tottering fence?
24 The threshing floors will be full of wheat, and the vats will overflow with new wine and oil.
11 You crown the year with your bounty. Your carts overflow with abundance.
11 You crown the year with your bounty. Your carts overflow with abundance.
11 You crown the year with your bounty. Your carts overflow with abundance.
10 You drench its furrows. You level its ridges. You soften it with showers. You bless it with a crop.
11 You crown the year with your bounty. Your carts overflow with abundance.
10 You drench its furrows. You level its ridges. You soften it with showers. You bless it with a crop.