{Disclaimer: these are my rough teaching notes I use in my Mishkan Katan weekly broadcasts. There will be "typos". Proceed at your own risk, lol.You can find all my Mishkan Katan video teachings on my YouTube channel: genahood2818 . Look on the playlist called Messianic LAMB TV Network.}
Boker Tov! This morning, we will continue our study in the Psalms with Psalm 67. It is a short psalm, only 7 verses, 49 Hebrew words. Therefore, we will dig a little deeper into this one by looking at the actual Hebrew language. There’s an additional reason we are doing this, and that is because this psalm could be called a “shapeshifter”. Many of the verbs in this psalm could be subject to interpretation. The reason for this is because many of them are regular imperfect verb forms, but they are translated as “jussives”. The jussive expresses a wished-for action, a desired and hopeful action. We have to remember that the psalms are poetry, and in Hebrew poetry, the order verbs appear in can be a powerful indicator to determine a verb’s tense. But, that is not the only indicator. A Hebrew imperfect verb usually indicates present and continuing action. In poetry, however, it can be translated as that or also as past action or jussive (wished for) action. Context is the most powerful factor here, to determine which is which, and translators don’t always agree!
Now that you are probably thoroughly confused, I am first going to read to you Psalm 67 directly from the Hebrew, as I translated it with my Hebrew teacher several months ago. As I do, I want you to follow along in your translation. You are going to find that the strict Hebrew translation does not conform to our English rules for word order, etc. But, I’m doing this because I want you to see what the actual Hebrew translation sounds like. Ready? Here we go.
To the directing one. In Music. A Psalm. A Song
Elohim, He will be gracious to us and He will bless us.
He will make shine His faces with us. Selah - - pause and ponder/consider this.
To know in the Land Your way. In all nations Your salvation.
They will praise You the nations Elohim.
They will praise You the nations, all of them.
They will rejoice and they will shout, the populations.
Because you will judge nations from equity/fairness
And to the populations in the land you will cause to guide. Selah - - pause and ponder/consider this.
They are causing praise to you, nations, Elohim.
They are causing praise to you, nations, all of them.
A land gave her produce.
He will bless us, Elohim, our Elohim.
He will bless us, Elohim.
And, they feared/reverenced Him all the ends of the infinity of Land.
Pretty cool, huh? This psalm is the one embossed on the menorah that is on the front of my Sephardic Siddur. A siddur is a book of prayers for the various functions and services, the appointed times, of the Hebrew day and week, month and year. {Show front of Siddur} That alone should clue us in that this psalm is considered a pretty big deal.
Allright, now, let’s see what the commentaries say about this psalm.
The sages say that Hashem revealed this psalm first to Moses and later to David. I don’t know how they know this, but that is what they say. They go on to say that both men had a vision where this psalm was engraved on a sheet of pure gold which was then fashioned into the shape of the 7-branched candlestick, the menorah. It makes sense, then, doesn’t it, that that is why we see it pictured written on a menorah today. There are seven verses in this psalm, one for each of the 7 branches. It is further taught that David had this menorah design, with psalm 67 embossed on it, etched onto his shield so that he would be reminded of it as he went into battle.
As far as reciting this psalm in the services, it is customary to recite this psalm on the 49 days of counting the omer, the 49 days between Passover and Shavuot. Additionally, this psalm is often chanted with a special melody just before the evening prayer at the conclusion of Shabbat, as part of the havdalah service.
The first verse of this psalm is reminiscent of the Aaronic blessing, given in Numbers 6: 24-25. It says, “May the Lord bless you and keep you. May the Lord cause His face to shine upon you and be gracious to you. May the Lord turn His face toward you and give you peace.
Inherent in this blessing and also in verse 2 here in psalm 67 are the blessings of fertility, intellectual advancement, illumination of our minds, spiritual growth, success in all our endeavors. As He turns His face toward us, displaying His luminous countenance with us, may we reflect forever His image in our lives, to this world. Verse two expounds upon that topic. Our “job” as divine emissaries of the one, true God is to make His ways known on the earth, so that the earth’s other people groups will recognize Hashem and turn to Him. One purpose of Israel’s diaspora was to make more nations aware of Jewish ways and halacha, so that more could be brought into Kol Yisrael and be saved.
What we find happening, unfortunately, is that God’s people are hated for what and for Whom we represent. Jews, for instance, represent only .2% of the world’s population. Yet, the success of Jews and of Israel as a nation far outstrips Jewish numbers and the size of this little country. And, the world at large hates that success! I got a call this week from a fellow laborer in the field, a pastor, who works with young people. He said that young men are increasingly reading the works of Hitler, and blaming all the world’s problems on the Jews. I have personally been appalled at the anti-Semitic being spouted by people like Candace Owens, Tucker Carlson and others. It is infecting like a deadly virus conservative Christian groups at a deeply disturbing rate, particularly coming from Catholic groups.
Verse 5 contains a promise. ALL of the nations of the world will eventually acknowledge that Elohim is King. The language is emphatic. ALL of them. Now, this will not occur until the end of this present age, but it will happen. And, when it does, Isaiah 11:9 will be fulfilled. “The earth shall be full of the knowledge of Hashem, as the waters that cover the sea.” The way the sage Ibn Ezra put it is like this: “Even the most remote civilizations, isolate at the ends of the earth, are destined to recognize God’s glory.”
You may have noticed that verse 5 is a repetition of verse 3. According to Sforno and Rashbam, verse 3 introduces verse 4. So, the nations will be giving thanks that they have been judged with equity and fairness and social order all over the earth has been restored. Verse 5 introduces verse 6, indicating that the nations will be rejoicing because the earth has been healed to the point it will produce healthy food again. It’s original agricultural abundance will have been restored. This will fulfill Ezekiel 36:8, among other prophecies. The commentators point out that sin affects not just people, but also the earth itself. Sin pollutes the atmosphere, affecting rainfall, etc.
Hirsch mentions that the two Selah divide the psalm into three parts, corresponding to three distinct phases in which mankind will fulfill its divinely ordained mission.
The first phase involves God’s involvement strictly with the Jewish people. In the second phase, the leaders of the world will acknowledge the supremacy and sovereignty of Hashem, and lastly, thirdly, all the people on the face of the earth will get on board. This will fulfill Hashem’s promise to Jacob in Genesis 25:14, that his seed, Jacob’s, would spread abroad to the west and to the east and to the north and the south.
According to what I could find, Psalm 67 is not directly quoted in the Brit Chadasha.
Now, moving on to Psalm 68. The sages relate this action-packed psalm to the events that took place at Mt. Sinai, when Israel was married to Hashem. By comparison, Psalm 68 is a long one, 35 verses. This psalm is traditionally read as the Song of the Day on the second day of Shavuot, the festival that commemorates the giving of the Torah at Sinai.
The first two verses of this psalm are a plea for Israel to have victory over her enemies, those nations who are threatening to attack her.
(1) Let God arise, let his enemies be scattered;
let those who hate him flee from his presence.
(2) Drive them away as smoke is driven away;
like wax melting in the presence of a fire,
let the wicked perish in the presence of God.
“Let God arise!” I love that. Rashi, the sage, believed that this referred specifically to the nation of the Amalekites, because the Amalki were the first people group to attack the rear guard of Israel after they crossed the Sea of Reeds and journeyed toward Mt. Sinai. That is his commentary. Other sages think it refers to other nearby nations, such as Ammon, Moab, Edom and Aram, who beleaguered David greatly during his reign. And, Radak believes it refers to Assyria. So, two Jews, three opinions, as the saying goes.
There’s a verse in Numbers (10:35) that expresses something similar, and it is believed that verse one echoes that. It says, “And it came to pass when the Ark journeyed forward that Moses said: ‘Arise, Hashem, and let your foes be scattered and let those who hate You flee before you.’”
The sages believed that the Jews have been hated for millennia because of Torah, because of their drastically different way of living, so very diametrically opposed to how the pagan world lives. Hitler, for example, explained that the reason he was motivated to exterminate the Jews was because they had burdened and cursed civilization with a conscience. Even if anti-Semites espouse another religion, such people cannot be godly if they hate God’s chosen people. The sages say it is fitting that when Israel would go into battle, they would be led by the Ark of the Covenant, which contained the stone tablets, the foundation of the Torah, ahead of them against their adversaries.
The references to fire and smoke here are due to the Pillar of Fire that led the Hebrew people through the wilderness all those years after they crossed the Sea of Reeds.
On to the next two verses.
(3) But let the righteous rejoice and be glad in God’s presence;
yes, let them exult and rejoice.
(4) Sing to God, sing praises to his name;
extol him who rides on the clouds
by his name, Yah;
and be glad in his presence.
I don’t think it is fully possible for us to understand the centrality of the Ark of the Covenant to the Hebrew people, particularly when they were going into battle. The best comparison I can make is to a country’s flag, and that is a poor comparison, because flags, like the American flag, for instance, are not imbued with sacred significance or supernatural properties, as was the Ark. Consider 2 Samuel 6:14 - - David danced before the ark of Hashem with all his might. Righteous people are enthused and renewed when they are in the presence of holiness, whether that be in God’s house or in another location where worship of the one, true God is occurring. I felt something like this in my spirit on many occasions where I have been in a place of worship. By contrast, the wicked feel uneasy and bound up when they are in the presence of holiness. Consider also the household of Obed Edom of Gath, whose family housed the Ark for 3 months. We are told in 2 Samuel 6:11 that the family was greatly blessed as a result of having it dwell in their home.
Material gladness of this earth can ebb and flow, wax and wane. But, spiritual gladness can be perpetual rejoicing, and will be so uninterrupted in the Olam Haba, the World to Come.
In this translation, the CJB, verse 4 speaks of God riding on the clouds. We see similar language later in the psalm, in verse 18 where the chariot of God is referenced, and also in verse 34 “to Him who rides on the most ancient heavens”. In the ArtScroll translation, we see a proper name, Avaros, in verse 4. This is the name of the highest heavens, the place of Hashem’s great throne. It would be analogous to Paul’s reference to “the third heaven”, 2 Corinthians 12:2, with the second heaven being the celestial realm and the first being earth’s atmosphere. The Talmud speaks of 7 heavens, with Avaros being the highest. Judaism teaches that this highest heaven also holds the souls of the righteous, as well as the substance, the dew, which Hashem will use to raise the dead. Interesting …
Verse 4 uses two names for God, Elohim, the name used when referencing God’s strict justice, and the shortened form of the most personal name of Hashem, YAH, which is the shortened form of Yahweh. This is also known as the Tetragrammaton. This is the name of God most closely associated with His trait of mercy.
Hashem is described so beautifully in verses 5 and 6, with His trait of mercy on display. Such lovely verses! Let’s look at them.
(5) God in his holy dwelling,
is a father to orphans and defender of widows.
(6) God gives homes to those who are alone
and leads prisoners out into prosperity.
But rebels must live in a parched wasteland.
Verse 5 makes me think of the assertion by James the Just (that is, James the half-brother of Yeshua) (1:27) that “pure religion and undefiled before God the Father is this: to visit the orphans and widows in their affliction, and to keep oneself unspotted from the world.” So, Hashem cares deeply about orphans and widows. I got a text from a new widow while preparing this lesson. She said, “I am so lonely tonight I literally ache.” I think about that verse, “Nothing can separate us from the love of God that is in Christ Jesus”, and what a blessing that promise is. But, you know, earthly marriage is a type, a prophetic picture of the relationship between Yeshua and His spiritual Bride, the ecclesia of believers from the first century through today. It must be such a hard burden to be separated from your mate of over 50 years, as is the case in the lady I just mentioned. Orphans are similar, if not worse. The weakest and the least prominent of all people. And, Hashem cares. He cares about the broken-hearted.
When we are broken-hearted, we can feel terribly alone, even when surrounded by a wonderful support system. I was talking with a lady yesterday who shared that years ago she had to carry her baby, who had died in utero, to term, and that when he was born she got to hold him for a moment, and how even in death he was beautiful. She went on to say that the next several months were “a blur” and that she does not remember much of that time period, as she was in such extreme grief. Hearing that remarkable story, I am still grieving with her and her husband, even though this occurred so many years ago. The enormity of that loss! Verse 6 in the CJB says that Hashem give homes to those who feel alone. Another version, the ArtScroll, says that God gathers the lonely into a family. Your version may reference “a house”. The Hebrew word there is “bayit”, which normally refers to a physical dwelling. Here, though, it is referring to a family unit, rather than to an architectural structure. There are two applications of this.
One is that when we are mired in hopelessness and deep despair, God always has his beloved family available to lift us up. Those who carry within them the Ruach HaKodesh, the Holy Spirit of Elohim, are made to love and support one another, especially in times of crisis. Those of us in the family of faith I should actively look for opportunities to lift up a brother or sister who is suffering so. To give them a “bayit”, a family. This is why, in the household of faith, we often refer to each other as “brothers” or “sisters”, because spiritually we ARE part of the same divine family. Perhaps you are part of such a group of believers.
The second application of this verse is that the sages believe strongly that God delights in matchmaking men and women, to produce families. They say that from the moment of conception, marital partners are fashioned and decreed for one another. It is a supernatural, superhuman task that God alone can accomplish - - to take two often “opposite” personalities, with conflicting personal preferences or priorities, and weave them into a couple. The marriage ceremony, then, if like the reunion of two temporarily separated souls, two reunited parts of one whole, being restored to it original unity.
In the Mishnah there is a somewhat humorous story (Bereshit Rabbah 68.4). It is said that a Roman woman of noble birth asked the Rabbi Yose ben Chalafta how long it took God to create the world. The rabbi replied, “six days”. Then, she asked him what God has been doing since that time. The rabbi replied, “He sits and makes matches.” The noblewoman thought that was preposterous, saying, “Well, even I can do that!” The rabbi said, “It may seem easy to you, but to God it is more difficult than splitting the sea.” To prove her point, she arrogantly lined up a row of 1000 single male peasants and across from them a line of single female peasants and indiscriminately paired them off and sent them home for their first night together. The next morning, the menservants came to the noblewoman with a variety of physical injuries. One had a broken leg, another a head wound, another an injured eye, etc. They were shouting that they could not tolerate their new mate. At this, the noblewoman summoned Rabbi Yose and confessed, “There is no god like your God, and no truth comparable to your Torah. Your statement that God alone makes fitting matches is proper and just.”
This is not specifically about male and female matches, but I ran across a bit of wisdom recently by the author C.S. Lewis, who incidentally was single until middle age and then had a wonderful, though brief, marriage to a lovely lady who died an untimely death. This quote is not about her specifically, but just a genuinely beautiful piece of wisdom, relevant here.
“In friendship, we think we have chosen our peers. In reality a few years difference in the dates of our births, a few more miles between certain houses, the choice of one university instead of another … the accident of a topic being raised or not raised at a first meeting- - any of these chances might have kept us apart. But, for a Christian, there are, strictly speaking, no chances. A secret Master of Ceremonies has been at work. Christ, who said to the disciples, “Ye have not chosen me, but I have chosen you,” can truly say to every group of Christian friends, “Ye have not chosen one another, but I have chosen you for one another.” The friendship is not a reward for our discriminating and good taste in finding one another out. It is the instrument by which God reveals to each of us the beauties of others.”
The middle phrase of verse 6 is similarly striking and beautiful. I have never been in prison and God-willing have no plans to be either. I think it would be a horrible way to spend one’s remaining years. I know of a man, and have met him, who as a young 20-something did not know the Lord or His ways. He was tried and convicted of murdering another person. After spending some 40-something years in prison, he was given his freedom. Fortunately, while in prison, he was ministered to by a little Asian man, who led him to faith in Yeshua. That man is now in his 90’s and in frail health, but the man I’m speaking to you about considers him a second father. They have a wonderful relationship. The man who was released from prison, upon his release, began a ministry called On the Rock ministries. The man’s name is Jimmy McPhee. He now spends his time helping prisoners to find true freedom in Yeshua, so that, whether they ever regain their physical freedom or not, they can know the truer freedom that is in Elohim, the true and righteous Judge. There is an element of timing in this phrase that is not apparent in the CJB translation. Basically, it says that God releases prisoners in His own perfect timing.
A key first step in that redemption is the admission that the prisoner cannot effect his or her own release. We must admit that we are helpless sinners, hopelessly incapable of release from our spiritual prison. This involves submission of ourselves before Almighty God, and asking for His supernatural deliverance from the prison of our sinful selves. This type of submission is the direct opposite of rebellion, which is why the last phrase in this powerful verse is that rebellious people dwell in a parched wasteland, devoid of the Living Water of salvation.
The story in the Brit Chadasha of the Samaritan woman at the well is a good example. She knew she needed the Living Water of which Mashiach spoke. She knew, also, that she was powerless to get it on her own, from her own meager, ineffective efforts. She had been exceedingly rebellious, running from righteousness, living with various husbands and other men. She had to lay aside her rebellion and ask Mashiach for salvation. And, when she did, He freely gave her that only water which satisfies the thirsty soul.
The sages also liken this phrase to the Israelites, who were released from bondage in Egypt in God’s perfect timing, which was the springtime, the optimal time for them to be traveling through the desert. Not all of the Hebrew nation left Egypt, though. A “mixed multitude” left, we are told in the Torah, mostly Hebrews, but also some righteous Egyptians who had grabbed hold of the TzitTzit, figuratively, of the Hebrew people and committed to following the God of Israel. Many Hebrews were rebellious and did NOT leave Egypt during the Exodus, sadly. They chose to continue to dwell in that spiritually “thirsty land”.
Let’s move on.
(7) God, when you went out at the head of your people,
when you marched out through the wilderness, (Selah)
(8) the earth quaked, and rain poured from the sky,
at the presence of God.
Even Sinai [shook] at the presence of God,
the God of Isra’el.
(9) You rained down showers in plenty, God;
when your heritage was weary, you restored it.
(10) Your flock settled in it;
in your goodness, God, you provided for the poor.
There is a Selah at the end of verse 7. We are asked to stop and ponder the reality of God Himself coming down to lead His people through the wilderness after they miraculously crossed over the Sea of Reeds on dry land. By day, He appeared as a pillar of cloud and by night He appeared as a Pillar of Fire. We find this theophany recorded in Exodus 13:21-22 and also in chapter 14:19-20. These physical manifestation of Elohim, our complex and wondrous God, are extraordinary, to be sure, and one of the ways I “ponder” this is to recognize that our God is not limited by the number 3. He is Father. He is Son. He is Spirit. He is burning bush. He is Malakh Yahweh (the Angel of the Lord). He is Pillar of Cloud. He is Pillar of Fire. He is the Rock that moved through the wilderness with the Hebrew people and served as a water source. He walked with Adam in Gan Ayden. He talked with Abraham near the plains of Sodom. He defies our limits, our descriptions. We cannot even look upon His face and continue to live in this physical body. Even Moses, the human who arguably was closest to Hashem in the Tanakh was not allowed to gaze upon His face. His mere presence causes the earth to shake and other environmental manifestations. He can be described, but never contained. Much to ponder. Yes. Let’s read on. 11-14
(11) Adonai gives the command;
the women with the good news are a mighty army.
(12) Kings and their armies are fleeing, fleeing,
while the women at home divide the spoil.
(13) Even if you lie among the animal stalls,
there are wings of a dove covered with silver
and its plumes with green gold.
(14) When Shaddai scatters kings there,
snow falls on Tzalmon.
There is a peculiarity in verse 11. The word Hahm-vahs-ROTE is a feminine plural, which is where we get the translation in the CJB “the WOMEN with the good news are a mighty army”. There was an ancient practice where, the women who had not gone off to war, would announce the local news in their towns, through song and other means. This verse likens Adonai giving His command to such women, perhaps. Similarly, verse 12 alludes to the very important role of women during times of war. Were not the women maintaining the home front, success in war would not be possible. They soothe the battle-weary warriors and tend to the wounded, all the while raising children, maintaining homes, etc.
The verse about lying down among animal stalls refers to the sacrifices that must be made during war. Most of the time, soldiers have to take their sleeps and naps wherever they can. Yet, the rewards of victory are like a beautiful, gilded dove. This image of the dove also represents the “covering” of Hashem, upon His beloved, even in difficult times, such as battle.
The divine name of Shaddai, which literally means “my breasts”, is used in verse 14 to allude to the nurturing, nourishing, protecting attributes of Hashem, our God who gives us victory over our adversaries. The root of this divine name is “enough”, “satisfied”. Verses 15 through 18.
(15) You mighty mountain, Mount Bashan!
You rugged mountain, Mount Bashan!
(16) You rugged mountain, why look with envy
at the mountain God wants for his place to live?
Truly, Adonai will live there forever.
(17) God’s chariots are myriads, repeated thousands;
Adonai is among them as in Sinai, in holiness.
(18) After you went up into the heights,
you led captivity captive,
you took gifts among mankind,
yes, even among the rebels,
so that Yah, God, might live there.
Bashan is an area in the far north of Israel, a very mountainous area. Mt. Hermon is also a notable peak not too far from there. But, the Lord God did not choose either of these as the Mount of His revelation. Instead, He chose Sinai, also called Horeb, in some Scriptures. It was not a particularly physically outstanding peak, not the tallest, for sure. But, Hashem often chooses what seems to be the lesser to defeat the mighty. He does not judge according to appearances. Sinai’s actual identity today is a matter of dispute, although most certainly it is an area nearer to Southern Israel than to Bashan. But, regardless, it is still a very holy place, a place where God’s presence will eternally mark it. Maybe one day we will conclusively be able to identify where these remarkable events from the book of Exodus took place.
Even though Sinai is specifically referenced in vs. 17, the sages Rashi, Radak and Sforno, names you have heard me mention in previous teachings, believe this is not a reference to Sinai, but instead to Moriah, another similarly “ordinary” mountain peak, which Hashem chose to be not only the place where Abraham was called to offer up his son, Isaac, but which was also centuries later chosen as the place where Father Hashem would offer up His one, unique Son, Yeshua.
How many of you recognize verse 18? Yes! It is quoted in the New Testament in Paul’s letter to the Ephesians, 4:8. What began as the marriage at Sinai was consummated by Yeshua when His earthly work in His first advent was completed. We also see allusion to this release of captives in 1 Peter 3:18-20, a passage which describes Yeshua’s work while His body was resting in the grave.
18 For the Messiah himself died for sins, once and for all, a righteous person on behalf of unrighteous people, so that he might bring you to God. He was put to death in the flesh but brought to life by the Spirit; 19 and in this form he went and made a proclamation to the imprisoned spirits, 20 to those who were disobedient long ago, in the days of Noach, when God waited patiently during the building of the ark, in which a few people — to be specific, eight — were delivered by means of water.
I don’t pretend to understand fully the implications of the intersections of these three Bible passages, as they merit more intense study, and are beyond my scope of teaching here today, particularly with the time limits I find myself under at the moment. In fact, we have little more than a few minutes. So, I am going to read the rest of these verses, and we will close up shop for today. Let’s read verses 19 through 20 and after I make a brief comment we will then read through the end of the chapter.
(19) Blessed be Adonai!
Every day he bears our burden,
does God, our salvation. (Selah)
(20) Our God is a God who saves;
from Adonai Adonai comes escape from death.
I read verse 19 and I just thank God. He allows us to have burdens and then He bears them with us. Such love is incomprehensible.
In verse 20, we have two names of the Lord God juxtaposed somewhat. The divine name of Yahweh is used, but the nekudodt, the vowel markings appended to it are those for the divine name Elohim. That is why the CJB uses Adonai twice. Adonai, which means “my masters” is the name often written in Scripture in place of the Tetragrammaton, Yahweh, which we often say as HaShem (THE Name). Why was this done this way, with these two royal names sort of “mushed together”? The sages say that He is the perfect combination of both The Dispenser of Divine Justice (Hashem) AND the Dispenser of Mercy (Elohim), in that He tempers His Justice with love and mercy, in His altogether righteous dealings with mankind. Allright, let’s read the rest of this lovely psalm.
(21) God will surely crush the heads of his enemies,
the hairy crowns of those who continue in their guilt.
(22) Adonai said, “I will bring them back from Bashan,
I will fetch [those rebels] even from the depths of the sea;
(23) so that you can wash your feet in their blood,
and your dogs’ tongues too can get their share from your foes.
(24) They see your processions, God,
the processions of my God, my king, in holiness.
(25) The singers are in front, the musicians last,
in the middle are girls playing tambourines.
(26) “In choruses, bless God, Adonai,
you whose source is Isra’el.”
(27) There is Binyamin, the youngest, at the head;
the princes of Y’hudah, crowding along;
the princes of Z’vulun; the princes of Naftali.
(28) God, summon your strength!
Use your strength, God, as you did for us before,
(29) from your temple in Yerushalayim,
where kings will bring tribute to you.
(30) Rebuke the wild beast of the reeds,
that herd of bulls with their calves, the peoples,
who ingratiate themselves with bars of silver;
let him scatter the peoples who take pleasure in fighting.
(31) Let envoys come from Egypt,
Let Ethiopia stretch out its hands to God.
(32) Sing to God, kingdoms of the earth!
Sing praises to Adonai, (Selah)
(33) to him who rides on the most ancient heavens.
Listen, as he utters his voice, a mighty voice!
(34) Acknowledge that strength belongs to God,
with his majesty over Isra’el and his strength in the skies.
(35) How awe-inspiring you are, God,
from your holy places,
the God of Isra’el, who gives strength
and power to the people.
Blessed be God!
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