Strophe 9: Psalm 68:33-36 [32-35]
Strophe 8 was discussed in the previous note; on the overall structure of Psalm 68, see the introductory study.
Verse 33 [32]
“(You) kingdoms of the earth,
sing to (the) Mightiest,
make music (to our) Lord,”
Selah
The opening verse of this final strophe is a 2-beat (2+2+2) tricolon. As previously noted, a Selah (hl*s#) pause-marker occurs after the first verse of the third strophe in each part of the Psalm. Probably, the initial verse is meant to establish the musical pattern for the strophe, in some way.
This verse continues the theme of the previous strophe (cf. the previous note), calling on the nations (“kingdoms of the earth”) to join Israel in giving praise to YHWH. They are to sing and make music, just as in the scene of worship depicted in the first strophe of this part (strophe 6, vv. 25-28). In vv. 29-32, the emphasis was on the surrounding nations submitting to YHWH, resulting in their coming to Jerusalem to pay homage to Him. This homage is now expected to take the form of worship.
Verse 34 [33]
“to (the One) riding on (the) heavens,
(the) heavens of (times) before,
see!—He gives (forth) with His voice,
(the) voice of (His) strength.”
It is probably best to see this verse, syntactically, as continuing the thought of the previous v. 33. The One to whom the nations are to give praise, YHWH, the God of Israel (“my Lord”), is further identified as the Creator God and King of the universe who “rides on the heavens”. This is a variation of YHWH’s designation in v. 5, as “Rider on the Clouds” (“[one] riding on [the] clouds”); cf. also Deut 33:26. For more on this expression, cf. the earlier note on strophe 2.
The “heavens” on which YHWH ‘rides’ are further described as “(the) heavens of (times) before [<d#q#]”; this alludes to the primeval period at the beginning of Creation, when El-YHWH subdued the dark and chaotic waters, bringing order to the universe. His control over the waters, means, in particular, that He is able to bring life-giving rain in its season. The language and imagery here is cosmological.
This is also so with regard to the “voice” that YHWH gives forth (vb /t^n`). Traditionally, in the ancient Near East, thunder was thought of as God’s voice. Indeed, typically in the Old Testament, thunder is referenced simply by the word loq (“voice”), just as it is here. It is a voice of incomparable strength (zu)) and power.
Verse 35 [34]
“Give (praise with) strength
to (the) Mightiest, High (One) of Yisrael,
His height and strength (are) above (the) clouds!”
This strength (zu)) of YHWH needs to be acknowledged correspondingly through the praise given to Him by humankind. I have tried to preserve something of the wordplay (completely lost in most translations) between vv. 34-35:
-
- YHWH gives (forth) [/T@y]] His voice of strength [zu)]
- People are to give [WnT!] acknowledgment (with their voices) to God’s strength [zu)]
This one instance where I follow Dahood (II, p. 152), in reading lu as a Divine title “High (One),” or “(Most) High” (cf. the root hlu and the related title /oyl=u# [±Elyôn]), rather than the preposition –lu^. Here the poetic context and syntax seems to require such a reading. The titles <yh!l)a$ (“Mightiest [One]”) and lu^ (“High [One]”) correspond to the attributive nouns zu) (“strength, might”) and hw`a&G~ (“height, elevation,” i.e., majesty) in the following line. More to the point, “High (One) [lu] of Israel” precisely matches the expression “Mighty (One) [la] of Israel” in v. 36 (cf. below); and the validity of this reading is thus confirmed.
The final word, the plural noun <yq!j*v= more or less corresponds to <y]m^v* (“heavens”), but specifically in terms of the atmospheric vapors or “clouds”. As in v. 34, the preposition B= here means “(up)on”, but perhaps with the specific nuance of “above”. Dahood would read the meaning here as comparable to /m! (“from”) used in a comparative sense (“more/greater than”). This is certainly possible.
Verse 36 [35]
“(To be) feared (are you), Mightiest, from your holy places!
(The) Mighty (One) of Yisrael,
He (is the One) giving
strength and might (to His) people.
Blessed (be the) Mightiest!”
Metrically, this final verse is comprised of another 2+2+3 tricolon unit, bracketed by two exclamations of praise to YHWH—a longer 3-beat line (1) and a short 2-beat line (5). The central tricolon continues the theme of strength in this strophe. Previously, it was the strength/might of YHWH Himself that was emphasized; here, the focus is on how God, in His power, gives strength to His people (cf. the same idea expressed in v. 29). YHWH is described with the verbal noun (participle) /t@n), “(the one) giving,” i.e., the one who gives. It implies that this is characteristic of YHWH, reflecting regular activity, by which He acts/works to protect and strengthen His people.
The two nouns expressing what He gives to His people are more or less synonymous—zu) (used repeatedly in prior verses, cf. above) and hmx%y&T^—both essentially meaning “strength”. The latter noun occurs only here in the Old Testament, but other related words are more common: <x#u), hm*x=u*, <Wxu*. Possibly twmxut represents a feminine singular form, rather than the apparent feminine plural; cf. Dahood, II, p. 152. If a plural is intended, it should probably be understood in a collective or comprehensive (or intensive) sense.
The initial line of the verse continues the theme of YHWH’s dwelling-place that has run through most of the Psalm. Three different such dwellings have been emphasized: (1) His heavenly dwelling, (2) the mountain dwelling of Sinai, and (3) the Temple in Jerusalem (on ‘mount’ Zion). YHWH is to be acknowledged and worshiped in all these “holy places”. The final line repeats this point, in the simplest possible terms, with the declaration “Blessed [EWrB*] (be) the Mightiest!”
References marked “Dahood, I” and “Dahood, II” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), and Psalms II: 51-100, vol. 17 (1968).