Proverbia 65:1

Nova Vulgata

Magistro chori. PSALMUS. David. Canticum. [65:2] Te decet hymnus, Deus, in Sion; et tibi reddetur votum in Ierusalem.

Parallel Translations

Clementine Latin Vulgate (1592)
In finem. Canticum psalmi resurrectionis. Jubilate Deo, omnis terra ;

Jerome's Latin Vulgate (405)
In finem. Canticum psalmi resurrectionis. [Jubilate Deo, omnis terra;

Bible Verse Review
  from Treasury of Scripure Knowledge

Praise: Psalms 21:13, Psalms 115:1, Psalms 115:2

waiteth: Heb. is silent, Psalms 62:1

in Sion: Psalms 76:2, Psalms 78:68, Psalms 78:69, 1 Chronicles 11:7, 1 Chronicles 15:29, 1 Chronicles 16:41, 1 Chronicles 16:42, 1 Chronicles 25:1-31, Revelation 14:1-3

unto: Psalms 56:12, Psalms 76:11, Psalms 116:17

Reciprocal: Genesis 13:4 - called Leviticus 22:18 - vows Psalms 18:3 - who Psalms 22:3 - that Psalms 22:25 - I will Psalms 48:1 - city Psalms 61:5 - hast heard Psalms 61:8 - that I Psalms 100:4 - Enter Psalms 132:2 - he sware Psalms 137:3 - the songs of Zion

Gill's Notes on the Bible

Praise waiteth for thee, O God, in Sion,.... Who dwells in Sion, as Jarchi interprets it; and so the Targum; whose Shechinah, or glorious Majesty, is in Sion; see Psalms 76:2; or else Sion, which designs no other than the church of God, and which is so called under the Gospel dispensation, Hebrews 12:22; is the place where "praise" waits for God, that being the city of our solemnities, as well as the city of the great King; and not only a house of prayer, but of praise, where the sacrifices, both of prayer and praise, are offered to God through Christ with acceptance: and praise may be said to "wait" for him here, because it is "due" to him here, as some render it, on account of many blessings and privileges of grace here enjoyed, through the word and ordinances; and because the people of God wait upon him here with their tribute of praise, which is comely in them to bring, and is "agreeable" and acceptable to him; and because it "remains", abides, and continues here; or, in other words, the saints are continually praising the Lord here, giving thanks to him always for all things, Psalms 84:4; some render the words "praise [is] silent for thee" e; because there is no end of it, as Jarchi observes; or, because of the greatness of the works of the Lord, praise cannot reach him, as Ben Melech expresses it. The greatest shouts, and loudest acclamations of praise, are but silence in comparison of what ought, if it could be expressed, on account of the nature, perfections, and works of God. The Targum is,

"before thee praise is reputed as silence.''

In the king of Spain's Bible it is,

"the praise of angels is reputed before thee as silence;''

perhaps it may be best rendered, "[to] thee [belong]", or "[are due], silence [and] praise" f: there ought to be first a silent and quiet waiting upon God for mercies wanted, and which he has promised to give; and, when they are bestowed, praise should be rendered unto him. Gussetius g gives the sense of the words, and renders them,

"praise, which is thine image, which bears a likeness to thee shall be paid in Sion;''

and unto thee shall the vow be performed: that is, of praise and thankfulness for deliverance and salvation, made in a time of trouble and distress; see Psalms 66:13.

e לך דמיה תהלה "tibi silet laus", Pagninus, Vatablus. f "Tibi silentium est et laus", Piscator, Gejerus. g Ebr. Comment. p. 193.

Barnes' Notes on the Bible

Praise waiteth for thee, O God, in Sion - That is, all the arrangements are made; the people are assembled; their hearts are prepared to praise thee. The fact that Zion is mentioned here as the seat of praise would seem to imply that this psalm was composed before the building of the temple, contrary to the opinion of DeWette and others, as noticed in the Introduction to the psalm, for after the building of the temple the seat of worship was transferred from Mount Zion, where David had placed the ark and prepared a tent for it 1 Chronicles 15:1; 1Ch 16:1; 2 Chronicles 1:4, to Mount Moriah. It is true that the general name Zion was given familiarly to Jerusalem as a city, but it is also true that the particular place for the worship of God in the time of David was Mount Zion strictly so called. See the notes at Psalms 2:6. The margin in this place is, “Praise is silent.” The Hebrew is, “To thee is silence-praise,” - a kind of compound phrase, not meaning “silent praise,” but referring to a condition where everything is ready; where the preparations have been entirely made; where the noise usually attendant on preparation has ceased, and all is in readiness as if waiting for that for which the arrangements had been carried forward. The noise of building - of preparation - was now hushed, and all was calm. The language here would also denote the state of feeling in an individual or an assembly, when the heart was prepared for praise; when it was filled with a deep sense of the majesty and goodness of God; when all feelings of anxiety were calmed down, or were in a state of rest; when the soul was ready to burst forth in expressions of thanksgiving, and nothing would meet its needs but praise.

And unto thee shall the vow be performed - See Psalms 22:25, note; Psalms 50:14, note; Psalms 56:12, note. The reference here is to the vows or promises which the people had made in view of the manifested judgments of God and the proofs of his goodness. Those vows they were now ready to carry out in expressions of praise.

Clarke's Notes on the Bible

PSALM LXV

God is praised for the fulfilment of his promises, and for his

mercy in forgiving sins, 1-,3.

He is praised for the wonders that he works in nature, which

all mankind must acknowledge, 4-8;

for the fertilizing showers which he sends upon the earth, and

the abundance thereby produced both for men and cattle, 9-13.

NOTES ON PSALM LXV

The title, "To the chief Musician or conqueror, a Psalm and Song of David." So the Hebrew; and, in effect, the Chaldee, AEthiopic, and best copies of the Septuagint. The Arabic has, "A Psalm of David concerning the transmigration of the people."

The Vulgate is singular: "A Psalm of David. A hymn of Jeremiah and Ezekiel for the people of the transmigration, when they began to go out," from Babylon, understood. This title is of no authority; it neither accords with the subject of the Psalm, nor with the truth of history. Calmet has very properly remarked that Jeremiah and Ezekiel were never found together, to compose this Psalm, neither before, at, nor after the captivity. It should therefore be utterly rejected. In the Complutensian edition Haggai is added to Jeremiah and Ezekiel, all with equal propriety.

It is supposed to have been written after a great drought, when God had sent a plentiful rain on the land. I rather think that there was no direct drought or rain in the prophet's view, but a celebration of the praises of God for his giving rain and fruitful seasons, and filling men's mouths with food, and their hearts with gladness. There is a particular providence manifested in the quantity of rain that falls upon the earth, which can neither be too much admired nor praised.

Verse Psalms 65:1. Praise waiteth for thee — Praise is silent or dumb for thee. Thou alone art worthy of praise; all other perfections are lost in thine; and he who considers thee aright can have no other subject of adoration.

Unto thee shall the vow be performed. — All offerings and sacrifices should be made to thee. All human spirits are under obligation to live to and serve thee. All Jews and Christians, by circumcision and baptism, belong to thee; and they are all bound to pay the vow of their respective covenants to thee alone; and the spirit of this vow is, to love thee with all their powers and to serve thee with a perfect heart and willing mind, all the days of their life.