5 Be thou exalted, O God, above the heavens: and thy glory above all the earth;
5 Be thou exalted, H7311 O God, H430 above the heavens: H8064 and thy glory H3519 above all the earth; H776
5 Be thou exalted, O God, above the heavens, And thy glory above all the earth.
5 Be Thou exalted above the heavens, O God, And above all the earth Thy honour.
5 Be thou exalted above the heavens, O God, and thy glory above all the earth.
5 Be exalted, God, above the heavens, Let your glory be over all the earth.
5 Be lifted up, O God, higher than the heavens; let your glory be over all the earth.
Be thou exalted, O God, above the heavens; let thy glory be above all the earth.
Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever. Thine, O LORD is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all. Both riches and honor come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious name.
Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power.
Be thou exalted, O God, above the heavens: let thy glory be above all the earth.
Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven.
And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 108
Commentary on Psalms 108 Keil & Delitzsch Commentary
Two Elohimic Fragments Brought Together
The אודך in Psalms 108:4 and the whole contents of this Psalm is the echo to the הודוּ of the preceding Psalm. It is inscribed a Psalm-song by David , but only because it is compiled out of ancient Davidic materials. The fact of the absence of the למנצח makes it natural to suppose that it is of later origin. Two Davidic Psalm-pieces in the Elohimic style are here, with trifling variations, just put together, not soldered together, and taken out of their original historical connection.
That a poet like David would thus compile a third out of two of his own songs (Hengstenberg) is not conceivable.
This first half is taken from Ps. 57:8-12. The repetition of confident is my heart in Psalms 57:1-11 is here omitted; and in place of it the “my glory” of the exclamation, awake my glory , is taken up to “I will sing and will harp” as a more minute definition of the subject (vid., on Psalms 3:5): He will do it, yea,his soul with all its godlike powers shall do it. Jahve in Psalms 108:4 is transformed out of the Adonaj ; and Waw copul . is inserted both before Psalms 108:4 and Psalms 108:6 , contrary to Psalms 57:1-11. מעל , Psalms 108:5 (as in Esther 3:1), would be a pleasing change for עד if Psalms 108:5 followed Psalms 108:5 and the definition of magnitude did not retrograde instead of heightening. Moreover Psalms 36:6; Jeremiah 51:9 (cf. על in Psalms 113:4; Psalms 148:13) favour עד in opposition to מעל .
Ps. 60:7-14 forms this second half. The clause expressing the purpose with למען , as in its original, has the following הושׁיעה for its principal clause upon which it depends. Instead of ועננוּ , which one might have expected, the expression used here is וענני without any interchange of the mode of writing and of reading it; many printed copies have ועננו here also; Baer, following Norzi, correctly has וענני . Instead of ולי ... לי , Psalms 60:9, we here read לי ... לי , which is less soaring. And instead of Cry aloud concerning me, O Philistia do I shout for joy (the triumphant cry of the victor); in accordance with which Hupfeld wishes to take התרועעי in the former as infinitive: “over ( עלי instead of עלי ) Philistia is my shouting for joy” ( התרועעי instead of התרועעי , since the infinitive does not admit of this pausal form of the imperative). For עיר מצור we have here the more usual form of expression עיר מבצר . Psalms 108:12 is weakened by the omission of the אתּה ( הלא ).