For the music director; a psalm of David, a song.
Vows made to you are fulfilled.
all people approach you. 4
but you forgive 6 our acts of rebellion.
and allow to live in your palace courts. 8
May we be satisfied with the good things of your house –
your holy palace. 9
65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 10
All the ends of the earth trust in you, 11
as well as those living across the wide seas. 12
and demonstrated your strength. 14
and their roaring waves,
as well as the commotion made by the nations. 16
you cause those living in the east and west to praise you. 18
you make it rich and fertile 20
with overflowing streams full of water. 21
You provide grain for them, 22
for you prepare the earth to yield its crops. 23
With rain showers you soften its soil, 27
and make its crops grow. 28
and you leave abundance in your wake. 30
and the hills are clothed with joy. 32
65:13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.
2 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
3 tn Heb “O one who hears prayer.”
4 tn Heb “to you all flesh comes.”
5 tn Heb “the records of sins are too strong for me.”
6 tn Or “make atonement for.”
7 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
8 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”
9 tn Or “temple.”
10 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
11 tn Heb “a source of confidence [for] all the ends of the earth.”
sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
12 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
13 tn Heb “[the] one who establishes [the] mountains by his power.”
14 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
15 tn Heb “the roar of the seas.”
18 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
20 tn Heb “you greatly enrich it.”
21 tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
23 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
24 tn Heb “saturating” [the form is an infinitive absolute].
25 tn Heb “flatten, cause to sink.”
26 tn Heb “trenches,” or “furrows.”
27 tn Heb “soften it,” that is, the earth.
28 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.
29 tn Heb “your good,” which refers here to agricultural blessings.
30 tn Heb “and your paths drip with abundance.”
31 tn Heb “drip.”
32 tn That is, with rich vegetation that brings joy to those who see it.