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Teks -- Psalms 99:1-9 (NET)

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Psalm 99
99:1 The Lord reigns! The nations tremble. He sits enthroned above the winged angels; the earth shakes. 99:2 The Lord is elevated in Zion; he is exalted over all the nations. 99:3 Let them praise your great and awesome name! He is holy! 99:4 The king is strong; he loves justice. You ensure that legal decisions will be made fairly; you promote justice and equity in Jacob. 99:5 Praise the Lord our God! Worship before his footstool! He is holy! 99:6 Moses and Aaron were among his priests; Samuel was one of those who prayed to him. They prayed to the Lord and he answered them. 99:7 He spoke to them from a pillar of cloud; they obeyed his regulations and the ordinance he gave them. 99:8 O Lord our God, you answered them. They found you to be a forgiving God, but also one who punished their sinful deeds. 99:9 Praise the Lord our God! Worship on his holy hill, for the Lord our God is holy!
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Aaron a son of Amram; brother of Moses,son of Amram (Kohath Levi); patriarch of Israel's priests,the clan or priestly line founded by Aaron
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Samuel son of Ammihud; Moses' land distribution deputy for Simeon,son of Tola son of Issachar
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Topik/Tema Kamus: PSALMS, BOOK OF | Jesus, The Christ | Praise | God | Samuel | Prayer | SANCTIFICATION | EXALT | FOOTSTOOL | GOD, 2 | Obedience | Mercy Seat | Worship | CHERUBIM (1) | Word of God | Sin | FORGIVENESS | Psalms | Stool | Glorifying God | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 99:1 - People Such as are enemies to God and his people.

Such as are enemies to God and his people.

Wesley: Psa 99:1 - Sitteth Upon the ark. He is present with his people.

Upon the ark. He is present with his people.

Wesley: Psa 99:1 - Earth The people of the earth.

The people of the earth.

Wesley: Psa 99:1 - Moved With fear and trembling.

With fear and trembling.

Wesley: Psa 99:3 - Them All people.

All people.

Wesley: Psa 99:4 - Judgment Though his dominion be absolute, and his power irresistible, yet he manages it with righteousness. The king's strength is by a known Hebraism put for ...

Though his dominion be absolute, and his power irresistible, yet he manages it with righteousness. The king's strength is by a known Hebraism put for the strong, or powerful king.

Wesley: Psa 99:4 - Equity In all thy proceedings.

In all thy proceedings.

Wesley: Psa 99:5 - Foot stool - Before the ark, which is so called, 1Ch 28:2.

stool - Before the ark, which is so called, 1Ch 28:2.

Wesley: Psa 99:5 - Holy It is consecrated to be a pledge of God's presence.

It is consecrated to be a pledge of God's presence.

Wesley: Psa 99:6 - Moses Moses before the institution of the priesthood executed that office, Exo 24:6.

Moses before the institution of the priesthood executed that office, Exo 24:6.

Wesley: Psa 99:6 - That call Who used frequently and solemnly to intercede with God on the behalf of the people.

Who used frequently and solemnly to intercede with God on the behalf of the people.

Wesley: Psa 99:7 - Spake To some of them: to Moses and Aaron, Exo 19:24, Exo 33:9-11; 1Sa 7:9, &c.

To some of them: to Moses and Aaron, Exo 19:24, Exo 33:9-11; 1Sa 7:9, &c.

Wesley: Psa 99:8 - Them The intercessors before mentioned.

The intercessors before mentioned.

Wesley: Psa 99:8 - Forgavest The people for whom they prayed, so far as not to inflict that total destruction upon them which they deserved;

The people for whom they prayed, so far as not to inflict that total destruction upon them which they deserved;

JFB: Psa 99:1 - -- God's government is especially exercised in and for His Church, which should praise Him for His gracious dealings. (Psa 99:1-9)

God's government is especially exercised in and for His Church, which should praise Him for His gracious dealings. (Psa 99:1-9)

JFB: Psa 99:1 - sitteth . . . cherubim (compare 1Sa 4:4; Psa 80:1).

(compare 1Sa 4:4; Psa 80:1).

JFB: Psa 99:1 - tremble . . . be moved Inspired with fear by His judgments on the wicked.

Inspired with fear by His judgments on the wicked.

JFB: Psa 99:2 - great in Zion Where He dwells (Psa 9:11).

Where He dwells (Psa 9:11).

JFB: Psa 99:3 - thy . . . name Perfections of justice, power, &c.

Perfections of justice, power, &c.

JFB: Psa 99:3 - great and terrible name Producing dread (Deu 10:17), and to be praised by those over whom He is exalted (Psa 97:9).

Producing dread (Deu 10:17), and to be praised by those over whom He is exalted (Psa 97:9).

JFB: Psa 99:3 - it is holy Or, "He is holy" (Psa 99:5, Psa 99:9; Isa 6:3).

Or, "He is holy" (Psa 99:5, Psa 99:9; Isa 6:3).

JFB: Psa 99:4-5 - -- To His wise and righteous government all nations should render honor.

To His wise and righteous government all nations should render honor.

JFB: Psa 99:4-5 - king's . . . judgment His power is combined with justice.

His power is combined with justice.

JFB: Psa 99:4-5 - he is holy (compare Psa 22:3).

(compare Psa 22:3).

JFB: Psa 99:6-8 - -- The experience of these servants of God is cited for encouragement.

The experience of these servants of God is cited for encouragement.

JFB: Psa 99:6-8 - among . . . priests, among . . . upon the Lord [and] He spake . . . pillar May be referred to all three (compare Exo 18:19; Lev 8:15; Deu 5:5; 1Sa 9:13).

May be referred to all three (compare Exo 18:19; Lev 8:15; Deu 5:5; 1Sa 9:13).

JFB: Psa 99:7 - cloudy pillar The medium of divine intercourse (Exo 33:9; Num 12:5). Obedience was united with worship. God answered them as intercessors for the people, who, thoug...

The medium of divine intercourse (Exo 33:9; Num 12:5). Obedience was united with worship. God answered them as intercessors for the people, who, though forgiven, were yet chastened (Exo 32:10, Exo 32:34).

Clarke: Psa 99:1 - The Lord reigneth The Lord reigneth - See the note on Psa 97:1

The Lord reigneth - See the note on Psa 97:1

Clarke: Psa 99:1 - Let the people tremble Let the people tremble - He will establish his kingdom in spite of his enemies; let those who oppose him tremble for the consequences

Let the people tremble - He will establish his kingdom in spite of his enemies; let those who oppose him tremble for the consequences

Clarke: Psa 99:1 - He sitteth between the cherubims He sitteth between the cherubims - This is in reference to the ark, at each end of which was a cherub of glory; and the shechinah, or symbol of the ...

He sitteth between the cherubims - This is in reference to the ark, at each end of which was a cherub of glory; and the shechinah, or symbol of the Divine Presence, appeared on the lid of the ark, called also the mercy-seat, between the cherubim. Sitting between the cherubim implies God’ s graciousness and mercy. While then, in his reign, he was terrible to sinners, he is on the throne of grace to all who fear love, and obey him. Though this symbol were not in the second temple, yet the Divine Being might very well be thus denominated, because it had become one of his titles, he having thus appeared under the tabernacle and first temple.

Clarke: Psa 99:2 - The Lord is great in Zion The Lord is great in Zion - It is among his own worshippers that he has manifested his power and glory in an especial manner. There he is known, and...

The Lord is great in Zion - It is among his own worshippers that he has manifested his power and glory in an especial manner. There he is known, and there he is worthily magnified.

Clarke: Psa 99:3 - Let them praise thy great and terrible name Let them praise thy great and terrible name - Let them confess thee to be great and terrible: let them tremble before thee

Let them praise thy great and terrible name - Let them confess thee to be great and terrible: let them tremble before thee

Clarke: Psa 99:3 - For it is holy For it is holy - קדוש הוא kadosh hu . As this not only ends this verse but the fifth also, and in effect the ninth, it seems to be a specie...

For it is holy - קדוש הוא kadosh hu . As this not only ends this verse but the fifth also, and in effect the ninth, it seems to be a species of chorus which was sung in a very solemn manner at the conclusion of each of these parts. His holiness - the immaculate purity of his nature, was the reason why he should be exalted, praised, and worshipped.

Clarke: Psa 99:4 - The king’ s strength The king’ s strength - If this Psalm were written by David, he must mean by it that he was God’ s vicegerent or deputy, and that, even as ...

The king’ s strength - If this Psalm were written by David, he must mean by it that he was God’ s vicegerent or deputy, and that, even as king, God was his strength, and the pattern according to which equity, judgment, and righteousness should be executed in Jacob.

Clarke: Psa 99:5 - Worship at his footstool Worship at his footstool - Probably meaning the ark on which the Divine glory was manifested. Sometimes the earth is called God’ s footstool, M...

Worship at his footstool - Probably meaning the ark on which the Divine glory was manifested. Sometimes the earth is called God’ s footstool, Mat 5:35; Isa 66:1; sometimes Jerusalem; sometimes the temple, Lam 2:1; sometimes the tabernacle, Psa 32:7; and sometimes the ark, 1Ch 28:2. The Israelites, when they worshipped, turned their faces toward the ark, because that was the place where was the symbol of the Divine Presence

Clarke: Psa 99:5 - For he is holy For he is holy - The burden chanted by the chorus.

For he is holy - The burden chanted by the chorus.

Clarke: Psa 99:6 - Moses and Aaron Moses and Aaron - As Moses and Aaron among the priests, and as Samuel among the prophets, worshipped God in humility, gratitude, and the spirit of o...

Moses and Aaron - As Moses and Aaron among the priests, and as Samuel among the prophets, worshipped God in humility, gratitude, and the spirit of obedience, and received the strongest tokens of the Divine favor; so worship ye the Lord, that he may bless, support, and save you. Moses was properly the priest of the Hebrews before Aaron and his family were appointed to that office.

Clarke: Psa 99:7 - He spake unto them in the cloudy pillar He spake unto them in the cloudy pillar - That is, he directed all their operations, marchings, and encampments by this cloudy pillar. See Exo 33:9

He spake unto them in the cloudy pillar - That is, he directed all their operations, marchings, and encampments by this cloudy pillar. See Exo 33:9

Clarke: Psa 99:7 - They kept his testimonies They kept his testimonies - Do ye the same, and God will be your portion as he was theirs.

They kept his testimonies - Do ye the same, and God will be your portion as he was theirs.

Clarke: Psa 99:8 - Thou - forgavest them Thou - forgavest them - When the people had sinned, and wrath was about to descend on them, Moses and Aaron interceded for them, and they were not d...

Thou - forgavest them - When the people had sinned, and wrath was about to descend on them, Moses and Aaron interceded for them, and they were not destroyed

Clarke: Psa 99:8 - Tookest vengeance of their inventions Tookest vengeance of their inventions - God spared them, but showed his displeasure at their misdoings. He chastised, but did not consume them. This...

Tookest vengeance of their inventions - God spared them, but showed his displeasure at their misdoings. He chastised, but did not consume them. This is amply proved in the history of this people.

Clarke: Psa 99:9 - Worship at his holy hill Worship at his holy hill - Worship him publicly in the temple

Worship at his holy hill - Worship him publicly in the temple

Clarke: Psa 99:9 - For the Lord our God is holy For the Lord our God is holy - The words of the chorus; as in the third and fifth verses

For the Lord our God is holy - The words of the chorus; as in the third and fifth verses

Calvin: Psa 99:1 - Jehovah reigns 1.Jehovah reigns The people, who were formerly called upon to rejoice, are now commanded to tremble. For as the Jews were encompassed by enemies, it ...

1.Jehovah reigns The people, who were formerly called upon to rejoice, are now commanded to tremble. For as the Jews were encompassed by enemies, it was of the utmost importance that God’s power should be magnified among them, that they might know that, while under his guardianship, they would be constantly and completely safe from the hatred and fury of every foe. The Hebrew word רגז , ragaz, as we have elsewhere seen, sometimes signifies to tremble, at other times, to be angry, and, in short, denotes any strong emotion arising either from anger or fear. 115 Accordingly, the prophet here intends that God, in the emancipation of his chosen people, should give such a palpable display of his power, as would strike all the nations with dismay, and make them feel how madly they had rushed upon their own destruction. For it is with regard to men that God is said to reign, when he exalts himself by the magnificent displays which he gives of his power; because, while the aid which he gives to them remains invisible, unbelievers act a more presumptuous part, just as if there were no God.

Calvin: Psa 99:2 - Jehovah in Zion 2.Jehovah in Zion It is proper that we should not forget the antithesis I formerly mentioned, namely, that God is great in Zion to destroy and annihi...

2.Jehovah in Zion It is proper that we should not forget the antithesis I formerly mentioned, namely, that God is great in Zion to destroy and annihilate all the enemies of his Church; and that, when the Psalmist goes on to say, he is high above all nations, his meaning is, not that he presides over them to promote their welfare, but to disconcert their counsels, to baffle their designs, and to subvert all their power. That which immediately follows about the praising of God’s name, refers not to the nations at large, but in my opinion to the faithful, from whom alone the prophet demands a tribute of gratitude. For although God compels his vanquished enemies to acknowledge him, yet as they do not cease from speaking against his glory, and blaspheming his holy name, it cannot be to them that the exhortation is addressed, Praise the name of God, for it is holy; but to the faithful, who, from their knowledge of God’s holy name, very cordially engage in the celebration of its praises.

Calvin: Psa 99:4 - The king’s strength also loves judgment 4.The king’s strength also loves judgment This may be viewed as a threatening designed to fill his enemies with dismay; as if he should say, such i...

4.The king’s strength also loves judgment This may be viewed as a threatening designed to fill his enemies with dismay; as if he should say, such is God’s regard for righteousness and equity, that he hath clothed himself with power to avenge the injuries which his enemies have done to him. I think it preferable, however, to apply it to the Church, because she is under the government of God for the express purpose 116 of practicing righteousness and holiness. There is another interpretation which is by no means objectionable, namely, that which does not associate ideas of tyranny with the government of God, because there is constant concord between his power and justice. But when I consider the whole context, I have no doubt, that the prophet, after having introduced God as established upon his royal throne, now speaks of the manner in which he governs his kingdom; for he adds, thou hast established equity and righteousness. This clause is susceptible of two interpretations; either that God in his law has commanded his people to practice perfect equity, or that, in supporting and defending them, he has uniformly testified his great regard for his justice and equity. It is most true that the highest equity has always characterized the works and judgments of God, yet it appears more probable that it refers to that system, that form of government which God, who loves justice, appointed among the people of Israel, and which was the best rule for leading a life of honesty and integrity. And hence the word to do is improperly taken to signify to order or command. Should any one choose to consider this last clause as relating to God’s government, I am by no means disposed to disagree with him. For there is nothing that more animates and encourages the faithful to render obedience to God, or inspires them with greater zeal to observe his law, than to find in this course of action that they are the objects of his paternal care, and that the righteousness, which he requires from his own people in words, is on his part reciprocated by kind deeds.

Calvin: Psa 99:5 - Exalt Jehovah our God 5.Exalt Jehovah our God This exhortation is properly addressed to the Church alone, because having been made a partaker of the grace of God, she ough...

5.Exalt Jehovah our God This exhortation is properly addressed to the Church alone, because having been made a partaker of the grace of God, she ought the more zealously to devote herself to his service, and to the love of godliness. The Psalmist, therefore, calls upon the Jews to exalt that God from whom they had received such manifest help, and enjoins them to render that worship appointed in his Law. The temple indeed is frequently in other places denominated God’s seat, or house, or rest, or dwelling-place; here it is called his footstool, and for the use of this metaphor, there is the best of all reasons. For God desired to dwell in the midst of his people in such a manner, as not only to direct their thoughts to the outward temple and to the ark of the covenant, but rather to elevate them to things above. Hence the term house or dwelling-place tended to impart courage and confidence to them, that all the faithful might have boldness to draw near unto God freely, whom they beheld coming to meet them of his own accord.

But as the minds of men are prone to superstition, it was necessary to check this propensity, lest they should associate with their notions of God things fleshly and earthly, and their thoughts should be wholly engrossed by the outward forms of worship. The prophet, therefore, in calling the temple God’s footstool, desires the godly to elevate their thoughts above it, for he fills heaven and earth with his infinite glory. Nevertheless, by these means he reminds us that true worship can be paid to God no where else than upon mount Zion. For he employs a style of writing such as is calculated to elevate the minds of the godly above the world, and, at the same time, does not in the least degree detract from the holiness of the temple, which alone of all places of the earth God had chosen as the place where he was to be worshipped. From this we may see, since the days of Augustine, how vainly many perplex themselves in endeavoring to ascertain the reason for the prophet ordering God’s footstool to be worshipped. The answer of Augustine is ingenious. If, says he, we look to Christ’s manhood, we will perceive a reason why we may worship the footstool of God, and yet not be guilty of idolatry; for that body in which he wishes to be worshipped he took from the earth, and on this earth nothing else than God is worshipped, for the earth is both the habitation of Deity, and God himself condescended to become earth. All this is very plausible, but it is foreign to the design of the prophet, who, intending to distinguish between legal worship, (which was the only worship that God sanctioned,) and the superstitious rites of the heathen, summons the children of Abraham to the temple, as if to their standard, there, after a spiritual manner, to worship God, because he dwells in celestial glory.

Now that the shadowy dispensation has passed away, I believe that God cannot otherwise be properly worshipped, than when we come to him directly through Christ, in whom all the fullness of the Godhead dwells. It were improper and absurd for any one to designate him a footstool. For the prophet merely spake in this manner to show that God was not confined to the visible temple, but that he is to be sought for above all heavens, 119 inasmuch as he is elevated above the whole world.

The frantic bishops of Greece, in the second Council of Nice, very shamefully perverted this passage, when they endeavored to prove from it that God was to be worshipped by images and pictures. The reason 120 assigned for exalting Jehovah our God, and worshipping at his footstool, contains an antithesis: he is holy For the prophet, in hallowing the name of the one God, declares all the idols of the heathen to be unholy; as if he should say, Although the heathen claim for their idols an imaginary sanctity, they are nevertheless very vanity, an offense, and abomination. Some translate this clauses for it is holy; but it will appear from the end of the psalm that it was the design of the prophet by this title to distinguish God from all idols.

Calvin: Psa 99:6 - Moses and Aaron // They called upon Jehovah 6.Moses and Aaron The Psalmist magnifies the special grace which God in a very remarkable manner vouchsafed to the seed of Abraham, that thence he ch...

6.Moses and Aaron The Psalmist magnifies the special grace which God in a very remarkable manner vouchsafed to the seed of Abraham, that thence he chose for himself prophets and priests to be, as it were, mediators between him and the people, to ratify the covenant of salvation. And he mentions three persons who were famous in former times. For Moses was, as it were, a mediator to reconcile the people unto God. Aaron was invested with the same office; and, subsequently, Samuel sustained the same character. There is no doubt, however, that under these three persons he included all the people with whom God had made a covenant. But he mentions the names of those who were the depositaries and guardians of this invaluable treasure. It may appear improper that he should speak of Moses as among the priests, since his sons were only among the common Levites, and that Moses himself, after the giving of the law, never held the office of high priest. But as the Hebrews call כוהנים , chohanim, those who are chief and very eminent personages, 121 such as kings’ sons, there is nothing to prevent the prophet from giving this designation to Moses, as if he had said that he was one of the holy rulers of the Church. 122 Moreover, if we go back to the first original — to the period prior to the publication of the law, it is certain that Moses was then invested with the high priest’s office. The design of the prophet must also be kept in mind, namely, that God not only adopted the seed of Abraham, but set apart some of them to act as mediators, whom he enjoined to call upon his name, in order that his covenant might be the more confirmed. For the invocation of which he speaks must not be understood indiscriminately of every manner of calling upon, but only of that which belongs to the priests, who were chosen by God, as intercessors to appear in his presence in the name of all the people, and to speak on their behalf.

They called upon Jehovah The Psalmist explains more fully what I have just now said, that God from the very first, and with a special reference to his gracious covenant, bestowed great benefits upon the descendants of Abraham — the Jews. And, therefore, as often as they experienced the loving-kindness of God, it behooved them to call to mind his former loving-kindness. The prophet, too, makes particular mention of the visible symbol of the cloudy pillar, by which God designed to testify in all ages that his presence was ever with his people, according as he employed temporal signs, not only for their benefit to whom they were exhibited, but also for the benefit of those who were to succeed them. Not that God always showed a cloudy pillar to his ancient people, but considering that the dullness of men is so great, that they do not perceive the presence of God unless they are put in mind by external signs, the prophet very properly reminds the Jews of this memorable token. And as God had appeared openly in the desert to their fathers, so their posterity might be well assured that he would also be near to them. He adds, that they had kept God’s testimonies, for the purpose of enforcing the duty of like obedience upon succeeding generations.

Calvin: Psa 99:8 - O Jehovah our God // O God, thou hast been propitious to them 8.O Jehovah our God The prophet here reminds them that God had heard their prayers because his grace and their piety harmonized. Consequently, encour...

8.O Jehovah our God The prophet here reminds them that God had heard their prayers because his grace and their piety harmonized. Consequently, encouraged by their exemplary success in prayer, their posterity ought to call upon God, not merely pronouncing his name with their lips, but keeping his covenant with all their heart. He farther reminds us that if God does not display his glory so bountifully, and so profusely in every age, the fault is with men themselves, whose posterity have either utterly forsaken, or greatly declined from the faith of the fathers. It is not to be wondered at that God should withdraw his hand, or at least not stretch it forth in any remarkable way, when he beholds piety waxing cold on the earth.

O God, thou hast been propitious to them 123 From these words it is quite obvious that what the Psalmist had formerly said concerning Moses, Aaron, and Samuel, refers to the whole people; for surely they did not officiate as priests merely for their own benefit, but for the common benefit of all the Israelites. Hence the transition is more natural which he makes from these three to the remaining body of the people. For I neither restrict the relative, to these three persons, nor do I interpret them exclusively of the same, but I rather think that the state of the whole Church is pointed out; namely, that while God, at the prayers of the priests, was propitious to the Jews, he, at the same time, sharply punished them for their sins. For on the one hand, the prophet magnifies the grace of God in that he had treated the people so kindly, and had so mercifully forgiven their iniquity; on the other hand, he specifies those awful examples of punishment by which he punished them for their ingratitude, that their descendants might learn to submit themselves dutifully to him. For it must not be forgotten, that by how much God deals graciously with us, by so much will he the less easily endure that we should treat his liberality with scorn.

Calvin: Psa 99:9 - NO PHRASE In the close of the psalm he repeats the same sentence which we had in the fifth verse, only substituting his holy mountain instead of his footsto...

In the close of the psalm he repeats the same sentence which we had in the fifth verse, only substituting his holy mountain instead of his footstool; and as for the sake of brevity he had formerly said somewhat obscurely קדוש הוא , kadosh hu, he is holy, he now says more plainly, Jehovah our God is holy His intention is to show that God is not to be worshipped by the Israelites at random, (as the religion of the heathen depended upon fancy alone,) but that his worship is founded upon the assurance of faith.

Defender: Psa 99:1 - cherubims The cherubim are the highest in all the angelic hierarchy. Wherever they are encountered in Scripture, whether symbolically (Exo 25:22) or actually (E...

The cherubim are the highest in all the angelic hierarchy. Wherever they are encountered in Scripture, whether symbolically (Exo 25:22) or actually (Eze 10:19), they are guarding the way into the presence of God (Gen 3:24). Satan, or Lucifer, was originally the "anointed cherub" (Eze 28:14), but forfeited this position when pride led him to sin against God (Eze 28:16, Eze 28:17)."

TSK: Psa 99:1 - Lord // people // he sitteth // earth // be moved Lord : Psa 2:6, Psa 93:1, Psa 96:10, Psa 97:1; Luk 19:12, Luk 19:14; Rev 11:17 people : Psa 2:11, Psa 2:12, Psa 21:8, Psa 21:9, Psa 97:4; Luk 19:27; P...

TSK: Psa 99:2 - great // high great : Psa 48:1-3, Psa 50:2, Psa 76:1, Psa 76:2; Isa 12:6, Isa 14:32; Heb 12:22-24; Rev 14:1-5 high : Psa 66:7, Psa 97:9; Dan 4:34, Dan 4:35; Jam 4:6...

TSK: Psa 99:3 - thy great // for it thy great : Psa 66:3, Psa 76:12; Deu 7:21, Deu 28:58; Neh 1:5, Neh 4:14, Neh 9:32; Jer 20:11 for it : Psa 111:9, Psa 145:17; Jos 24:19; 1Sa 2:2; Isa 6...

TSK: Psa 99:4 - strength // thou dost // executest strength : Psa 45:6, Psa 45:7, Psa 72:1, Psa 72:2; Deu 32:3, Deu 32:4; 2Sa 23:3, 2Sa 23:4; Job 36:5-7, Job 37:23; Isa 11:3-5; Jer 23:5; Rev 19:11, Rev...

TSK: Psa 99:5 - Exalt // footstool // he is holy Exalt : Psa 99:9, Psa 21:13, Psa 34:3, Psa 108:5; Exo 15:2; Isa 12:4, Isa 25:1; Hos 11:7 footstool : Psa 132:7; 1Ch 28:2; Isa 66:1 he is holy : or, it...

Exalt : Psa 99:9, Psa 21:13, Psa 34:3, Psa 108:5; Exo 15:2; Isa 12:4, Isa 25:1; Hos 11:7

footstool : Psa 132:7; 1Ch 28:2; Isa 66:1

he is holy : or, it is holy, Psa 99:3; Lev 19:2

TSK: Psa 99:6 - Moses // they called Moses : Exo 24:6-8, 29:11-37, Exo 40:23-29; Num 16:47, Num 16:48 they called : Exo 14:15, Exo 15:25, Exo 32:11-14, Exo 33:12-15; Num 14:13-20, Num 16:...

TSK: Psa 99:7 - in the cloudy // kept in the cloudy : Exo 19:9, Exo 33:9; Num 12:5 kept : Exo 40:16; Num 16:15; Deu 4:5, Deu 33:9; 1Sa 12:3-5; Pro 28:9; Heb 3:2; 1Jo 3:21, 1Jo 3:22

TSK: Psa 99:8 - thou wast // though // their inventions thou wast : Psa 89:33; Num 14:20; Deu 9:19; Jer 46:28; Zep 3:7 though : Exo 32:2, Exo 32:34, Exo 32:35; Num 11:33, Num 11:34, Num 14:20-34, Num 20:12,...

TSK: Psa 99:9 - Exalt // his holy // for the Exalt : Psa 99:5 his holy : Psa 2:6, Psa 48:1, Psa 48:2, Psa 87:1-3 for the : Psa 99:3, Psa 99:5; 1Sa 2:2; Isa 5:16, Isa 6:3, Isa 57:15; Hab 1:12; Luk...

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Poole: Psa 99:2 - The Lord is great in Zion // Above all people The Lord is great in Zion: in the Hebrew text the words lie in this order, The Lord in Zion (i.e. which dwelleth in Zion, as is said, Psa 9:11 Isa ...

The Lord is great in Zion: in the Hebrew text the words lie in this order, The Lord in Zion (i.e. which dwelleth in Zion, as is said, Psa 9:11 Isa 8:18 Joe 3:21 ) is great.

Above all people above all the people of the earth, of whom he spake Psa 99:1 , who shall exalt themselves against him.

Poole: Psa 99:3 - Them // For it is holy Them to wit, all people , last mentioned. For it is holy for it is not only great, but holy, and therefore most praise-worthy.

Them to wit, all people , last mentioned.

For it is holy for it is not only great, but holy, and therefore most praise-worthy.

Poole: Psa 99:4 - The King’ s strength also loveth judgment // Establish equity The King’ s strength also loveth judgment though his dominion be absolute and uncontrollable, and his power irresistible, yet he doth not abuse ...

The King’ s strength also loveth judgment though his dominion be absolute and uncontrollable, and his power irresistible, yet he doth not abuse it to tyranny and oppression, as the princes of the world commonly do, but tempers and manageth it with righteousness; and not only doth judge justly, but, which is more, loves to do so. The King’ s strength is by a known Hebraism put for the strong or powerful King.

Establish equity to wit, in all thy proceedings. Equity is thy constant and stable course. In Jacob; amongst thine own people; who, when they do amiss, he punisheth no less than other people, as he notes below, Psa 99:8 , whereby he showeth that he is no respecter of persons, but a righteous and impartial Judge to all sorts of men.

Poole: Psa 99:5 - At his footstool // For he is holy At his footstool before the ark, which is so called, 1Ch 28:2 Psa 132:7 . For he is holy or rather, for it , to wit, the ark, is holy ; it is co...

At his footstool before the ark, which is so called,

1Ch 28:2 Psa 132:7 .

For he is holy or rather, for it , to wit, the ark, is holy ; it is consecrated to be a pledge of God’ s presence, and the only place of God’ s public worship.

Poole: Psa 99:6 - He answered them He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty, and that with...

He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty, and that with happy success. He reckoneth Moses among the priests not without cause, partly because before the institution of the priesthood he executed that office, Exo 24:6 Nu 7 ; and partly because he oft interceded to God for the people; which was a very considerable part of the priest’ s work. See Num 6:23 , &c.; Joe 2:17 . That call upon his name ; who used frequently and solemnly to intercede with God on the behalf of the people. So the general expression is here used synecdoehically for this particular kind of prayer; such synecdoches being very frequent in Scripture.

He answered them Moses, Ex 32 , and elsewhere; Aaron, Nu 16 , 1Sa 7:9 12:19 : compare Jer 15:1 .

Poole: Psa 99:7 - Unto them // They kept his testimonies, and the ordinance that he gave them Unto them i.e. to some of them; for the expression is only indefinite, and therefore doth not necessarily reach to all of them: to Moses frequently; ...

Unto them i.e. to some of them; for the expression is only indefinite, and therefore doth not necessarily reach to all of them: to Moses frequently; to Aaron, Exo 19:24 33:9-11 Num 12:5 ; and for Samuel, he answered him, if not by words, yet really and by his actions, thundering against the Philistines, 1Sa 7:9 , &c, which supposeth a cloud, if not a cloudy pillar.

They kept his testimonies, and the ordinance that he gave them: this is added, not only for their commendation, but for the instruction of the Israelites, to teach them that God will not hear the prayers of them who do not keep his commandments.

Poole: Psa 99:8 - Answeredst them // Though thou tookest vengeance of their inventions Answeredst them the intercessors before mentioned. Forgavest them; either, 1. Moses and Aaron, who did sin, and whose sins God did pardon, yet so th...

Answeredst them the intercessors before mentioned. Forgavest them; either,

1. Moses and Aaron, who did sin, and whose sins God did pardon, yet so that he did punish them with exclusion from the land of Canaan; of which see Num 20:12 Deu 32:50,51 . Or rather,

2. The people for whom they prayed; which, though not expressed, may be easily understood from the following words, and from the histories to which these words relate. For this forgiving was evidently the effect of God’ s answering the prayers of the persons above mentioned. And therefore as their prayers recorded in Scripture were not for the pardon of their own sins, but for the pardon of the people’ s sins; so this forgiveness granted was for the sins of the people. And whereas the people are not here mentioned, it must be remembered that in Scripture the relative is frequently put without the antecedent, as it is Num 7:89 Psa 114:2 Pro 14:26 .

Though thou tookest vengeance of their inventions: this clause limits and explains the former. Thou didst forgive the sins of the people, not absolutely and universally, for thou didst punish them severely, but so far as not to inflict that total and final destruction upon them which they deserved, and thou hadst threatened. See Exo 32:10,14,34 .

Poole: Psa 99:9 - At his holy hill At his holy hill either in Zion; or in his church typified by it, and oft called Zion.

At his holy hill either in Zion; or in his church typified by it, and oft called Zion.

Haydock: Psa 99:1 - -- All are invited to rejoice in God, the Creator of all.

All are invited to rejoice in God, the Creator of all.

Haydock: Psa 99:1 - Praise Praise. Theodoret reads, "A psalm of David for confession, with a title in Hebrew." But now that text and the Septuagint agree with us. The psalm ...

Praise. Theodoret reads, "A psalm of David for confession, with a title in Hebrew." But now that text and the Septuagint agree with us. The psalm refers to the same events as the preceding. (Calmet)

Haydock: Psa 99:2 - Earth // Gladness Earth. Both Jews and Gentiles, (Worthington) converted to the faith of Christ. (Haydock) --- Gladness. God loves a cheerful giver. [2 Corinthian...

Earth. Both Jews and Gentiles, (Worthington) converted to the faith of Christ. (Haydock) ---

Gladness. God loves a cheerful giver. [2 Corinthians ix. 7.] (Menochius) ---

He hears our prayers in all places. Yet appoints the temple more peculiarly for that duty. (Worthington)

Haydock: Psa 99:3 - Not Not. St. Jerome seems to have read lu for lo, and translates, "and we are his," which Houbigant follows. But the Vulgate gives a very necessary...

Not. St. Jerome seems to have read lu for lo, and translates, "and we are his," which Houbigant follows. But the Vulgate gives a very necessary instruction, as some might perhaps forget that God preserves their life every instant, (Berthier) and some have foolishly imagined, that the collection of things might give existence, or be eternal. (Berthier)

Haydock: Psa 99:5 - Truth Truth. This is commonly joined with mercy. (Calmet) --- God faithfully executes what he has promised (Worthington) for the liberation of his peo...

Truth. This is commonly joined with mercy. (Calmet) ---

God faithfully executes what he has promised (Worthington) for the liberation of his people, and the conversion of the Gentiles. (Calmet)

Gill: Psa 99:1 - The Lord reigneth // let the people tremble // he sitteth between the cherubim // let the earth be moved The Lord reigneth,.... The King Messiah, he is made and declared Lord and Christ; he has reigned, does reign, and ever will; see Psa 93:1, let the ...

The Lord reigneth,.... The King Messiah, he is made and declared Lord and Christ; he has reigned, does reign, and ever will; see Psa 93:1,

let the people tremble: with awe of his majesty, and reverence of his word and ordinances; rejoicing before him with trembling, as his own people and subjects do, Psa 2:11, and so it agrees with Psa 97:1, or it may be understood of the people that are enemies to Christ, who would not have him to reign, though he shall whether they will or not; and who will sooner or later tremble for fear of him, and his righteous judgment. Jarchi refers this to the war of Gog and Magog. The Septuagint, Vulgate Latin, and Arabic versions, render it, "let the people be angry"; or it may be rendered, "they are angry"; or "therefore they are angry"; because he reigns; so the people, both Jews and Gentiles, were angry and raged, when his kingdom was first visibly set up among them, Psa 2:1, and so the nations will when he takes to himself his great power, and reigns, Rev 11:18,

he sitteth between the cherubim; "upon" or "above", as the Septuagint, Vulgate Latin, and all the Oriental versions; alluding to the seat of the Shechinah, or divine Majesty, in the holy of holies; and respects either the exalted glory of Christ among the angels, and above them at the right hand of God, where they are subject to him, stand about him, ready to do his will; or rather his presence with his ministers of the word, who are the instruments of spreading his Gospel, and enlarging his kingdom and interest in the world; See Gill on Psa 80:1.

let the earth be moved: not that itself out of its place, but the inhabitants of it; and these either with a sense of sin and duty, and become subject to Christ their King; or with wrath and indignation at him, or through fear of him, as before; Kimchi says, at the fall of Gog and Magog; it may be particularly understood of the land of Judea, and of the commotion in it, especially in Jerusalem, when the tidings were brought of the birth of the King Messiah, Mat 2:1, or of the shaking and moving both of the civil and ecclesiastical state of the nation, and of the ruin of it; see Heb 12:26.

Gill: Psa 99:2 - The Lord is great in Zion // and he is high above all people The Lord is great in Zion,.... Where the temple stood, and into which Christ came as the proprietor of it, and gave it a greater glory by his presence...

The Lord is great in Zion,.... Where the temple stood, and into which Christ came as the proprietor of it, and gave it a greater glory by his presence than the first temple had; here he preached his doctrines, wrought many of his miracles; here he poured forth the Spirit on his apostles; and from hence went forth his Gospel into all the world: or in Zion, that is, in his church, and among his people; here he grants his gracious presence, and bestows the blessings of his goodness; and shows himself to be great and glorious in his person, offices, and operations; see Psa 98:1,

and he is high above all people; as God, he is the Creator of them all; in whom they live, move, and have their being, and so must be above them all; as Mediator, he is the Saviour of his own people, and exalted to be so unto them; as King, he is higher than the kings of the earth, and therefore must be above all the rest of the inhabitants of it; he is higher than the heavens, and the angels there, and therefore he must be higher than the earth, and they that dwell in it; he is highly exalted above every name that is named in this world, or in that to come.

Gill: Psa 99:3 - Let them praise thy great and terrible name // for it is holy Let them praise thy great and terrible name,.... All people, especially the Lord's people; those that dwell in Zion, where his name is great, in high ...

Let them praise thy great and terrible name,.... All people, especially the Lord's people; those that dwell in Zion, where his name is great, in high esteem, venerable, and valued; as his name Jesus, or Saviour, is amiable and lovely to his saints; and his name, the Lion of the tribe of Judah, is terrible to his enemies:

for it is holy; his name is holy, as well as reverend and great; his nature is holy, both divine and human; holy in all his ways and works; and is holiness to his people, and therefore worthy of praise; holiness is the ground and foundation of his praise from the seraphim, Isa 6:3.

Gill: Psa 99:4 - The King's strength also loveth judgment // thou dost establish equity // this he has prepared // thou executest judgment and righteousness in Jacob The King's strength also loveth judgment,.... Or he who is a strong and mighty King, as Christ is; which appears by saving his people, and preserving ...

The King's strength also loveth judgment,.... Or he who is a strong and mighty King, as Christ is; which appears by saving his people, and preserving them to his kingdom and glory, and by destroying all his and their enemies; but, though he is so potent and victorious a Prince, yet no tyrannical one, he loves and does what is just and righteous; he loved the righteous law of God, and obeyed it in the whole course of his life; he wrought out a perfect righteousness for his people, and encourages and loves righteousness in them; he will judge the world in righteousness hereafter; and is now on his throne, and in his kingdom, ordering it with judgment and justice; all the administrations of his kingly office are just and true, and herein he delights:

thou dost establish equity, or "equities" a; uprightnesses, righteousnesses; a perfect and a complete righteousness:

this he has prepared b, as the word signifies, by his obedience, sufferings, and death, and has established as an everlasting one; moreover, equity, righteousness, and justice, are the settled rules and laws of his government; see Isa 9:7,

thou executest judgment and righteousness in Jacob; among the true Israel and people of God, as David his type did, 2Sa 8:15, thereby keeping them in due order, in the observance of his righteous judgments and statutes, and defending them from their enemies.

Gill: Psa 99:5 - Exalt ye the Lord our God // and worship at his footstool // for he is holy Exalt ye the Lord our God,.... Christ, who is Lord of all, and Immanuel, God with us, God in our nature, our Lord and our God; exalt him in his person...

Exalt ye the Lord our God,.... Christ, who is Lord of all, and Immanuel, God with us, God in our nature, our Lord and our God; exalt him in his person, as God over all, blessed for ever; in his offices of Prophet, Priest, and King, by hearkening to his word, by trusting in his blood, righteousness, and sacrifice, and by submitting to his ordinances, and obeying his commands; exalt him in heart, thought, and affection, thinking highly of him, and affectionately loving him; exalt and extol him in words, speak of his love and loveliness, and of the great things he has done; exalt him in private and in public, in the family and in the house of God; make mention of him everywhere, that his name be exalted:

and worship at his footstool; worship him who is the object of the adoration of angels, and ought to be of men; worship him privately and publicly, internally and externally, in spirit and in truth; at his footstool, on earth, he being on his throne in heaven; see Isa 65:1 or else the ark is meant, which is so called, 1Ch 28:2, and this being a type of the human nature of Christ, that may be meant here; and which, though not the object of worship, nor is it said, worship his footstool, but at it; yet, in worshipping Christ, respect is to be had unto him, as in our nature, in which he has done such great things for us: the Targum is,

"worship in or at the house of his sanctuary;''

so Kimchi interprets it of the sanctuary, which agrees with Psa 99:9,

for he is holy: essentially holy, glorious in holiness as a divine Person, and therefore to be worshipped: or "it is holy"; the footstool, the ark, the human nature of Christ, in which the Godhead dwells bodily.

Gill: Psa 99:6 - Moses and Aaron among his priests // and Samuel among them that call upon his name // and he answered them Moses and Aaron among his priests,.... The priests of the Lord, called and appointed by him, that ministered to him in that office, were the priests o...

Moses and Aaron among his priests,.... The priests of the Lord, called and appointed by him, that ministered to him in that office, were the priests of Christ, types of him, and ceased when he came: these were the chief among them, or of them, as Kimchi observes: Moses officiated as a priest before Aaron was called and separated to that service; yea, it was he that consecrated and installed him in it, and that by offering sacrifice among other things, Exo 29:1, Num 7:1, and that Aaron was the chief of them there can be no question, seeing he was the first from whom a race of priests sprung, and who gave name to that order of priesthood which continued until the Messiah's coming:

and Samuel among them that call upon his name; these, according to Kimchi, describe the prophets, among whom Samuel was the chief; see Act 3:24 calling on the name of the Lord includes the whole worship of God, and is often used particularly of prayer; the object of which is God, and him only; and who is to be called upon at all times, and especially in a time of trouble, and always in faith, and with sincerity and truth; and an honour it is to be among such persons: now these three men, who were eminent for religion and piety, and particularly prayer, see Jer 15:1 are mentioned to animate and encourage the saints, by their example, to the worship and service of the Lord, before exhorted to: they called upon the Lord; the Lord Christ, who is the object of invocation, was so in the Old Testament dispensation, and should be so in the New; see Act 7:59. Moses called upon him, Exo 32:11; so did Aaron, Num 16:22, and also Samuel, 1Sa 7:8,

and he answered them; as he does all his people, sooner or later, in one way or another; which is no small encouragement to pray unto him.

Gill: Psa 99:7 - He spake unto them in the cloudy pillar // they kept his testimonies // and the ordinance that he gave them He spake unto them in the cloudy pillar,.... In the pillar of the clouds of glory, as the Targum; in which the Lord went before the children of Israel...

He spake unto them in the cloudy pillar,.... In the pillar of the clouds of glory, as the Targum; in which the Lord went before the children of Israel in the wilderness, to lead them, and protect them from heat in the day, Exo 13:21, that is, he spake in this to Moses and Aaron; for it ceased when they came to the land of Canaan; instances of which see in Exo 19:9, some have thought that the Lord might speak to Samuel also out of a cloud, when he called upon him, and it thundered, since clouds and thunder go together, 1Sa 12:18, the cloudy pillar was a type of Christ; and it is by him the Lord has spoken all his mind and will, when he was clothed with a cloud, or became obscure in the form of a servant; and it is through him, the Mediator, that men have access to God, and answers of prayer from him:

they kept his testimonies; the law, and the precepts of it, which were testifications of the mind and will of God; these Moses, Aaron, and Samuel, kept, though not perfectly, yet sincerely, from a principle of love, and with a view to the glory of God:

and the ordinance that he gave them; the ordinance of the passover, with the several rituals of the ceremonial law, which was an ordinance of God until the Messiah came; and we, under the Gospel dispensation, ought to keep the ordinances of Christ in faith and love, as they have been delivered to us; and such only can expect to be heard and answered by the Lord; and this is the reason of the mention of these things; see Psa 66:18.

Gill: Psa 99:8 - Thou answeredst them, O Lord our God // thou wast a God that forgavest them // though thou tookest vengeance of their inventions Thou answeredst them, O Lord our God,.... This is repeated to show the certainty of it, and to encourage the people of God, in all ages, to pray unto ...

Thou answeredst them, O Lord our God,.... This is repeated to show the certainty of it, and to encourage the people of God, in all ages, to pray unto him:

thou wast a God that forgavest them; even Moses, Aaron, and Samuel; for, though they were great and good men, they did not live without sin, and stood in need of pardoning grace and mercy, which they had; or rather the people for whom they prayed: so the Targum,

"O God, thou wast forgiving thy people for them;''

that is, through their prayers; see Num 14:19,

though thou tookest vengeance of their inventions; their sins, which are the inventions of men, Ecc 7:29. Kimchi and others interpret this of the inventions, designs, and practices of Korah, Dathan, and Abiram, against Moses and Aaron, Num 16:32 but though God took vengeance on them, it does not appear that he forgave their iniquities; wherefore it is best to understand this either of the sins of Moses and Aaron themselves, which, though pardoned, God took vengeance of, and showed his displeasure at, by not suffering them to go into the land of Canaan, Num 20:10, or else of the sins of the Israelites, who murmured upon the report of the spies; and though they were pardoned at the intercession of Moses, yet so far vengeance was taken upon them, that none of them were suffered to enter the land of Canaan; but their carcasses fell in the wilderness, Num 14:19, and thus, though God forgives the iniquities of his people, for the sake of his Son, yet he takes vengeance of them on him, their surety; on whom they have been laid and borne, and who has not been spared in the least; but has bore the whole wrath and vengeance of God due to sin; and besides, though he pardons his people, yet he chastises them for their sins, and shows his fatherly displeasure at them.

Gill: Psa 99:9 - Exalt the Lord our God // and worship at his holy hill // for the Lord our God is holy Exalt the Lord our God,.... Having given the above instances of Moses, Aaron, and Samuel, serving and worshipping the Lord, the psalmist repeats the e...

Exalt the Lord our God,.... Having given the above instances of Moses, Aaron, and Samuel, serving and worshipping the Lord, the psalmist repeats the exhortation in Psa 99:5, which he enforces by their example; See Gill on Psa 99:5,

and worship at his holy hill; the holy hill of Zion, the church; attend the public worship and service of it: the Targum is,

"worship at the mountain of the house of his sanctuary; the temple, a type of the church of Christ:''

for the Lord our God is holy; his nature is holy, and he is glorious in the perfection of his holiness, and therefore to be praised and exalted; and his name is holy, and so reverend, and therefore to be worshipped; see in Psa 99:3.

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NET Notes: Psa 99:1 The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with ...

NET Notes: Psa 99:2 Heb “great.”

NET Notes: Psa 99:3 The pronoun refers to the Lord himself (see vv. 5, 9).

NET Notes: Psa 99:4 Heb “you establish fairness.”

NET Notes: Psa 99:5 Or “bow down.”

NET Notes: Psa 99:6 Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.

NET Notes: Psa 99:7 A pillar of cloud. The psalmist refers to the reality described in Exod 33:9-10; Num 12:5; and Deut 31:15.

NET Notes: Psa 99:8 Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects th...

NET Notes: Psa 99:9 Or “exalt.”

Geneva Bible: Psa 99:1 The LORD reigneth; let the ( a ) people tremble: he sitteth [between] the cherubims; let the earth be moved. ( a ) When God delivers his Church all t...

Geneva Bible: Psa 99:3 Let them ( b ) praise thy great and terrible name; [for] it [is] holy. ( b ) Though the wicked rage against God, the godly will praise his Name and m...

Geneva Bible: Psa 99:5 Exalt ye the LORD our God, and worship at his ( c ) footstool; [for] he [is] holy. ( c ) That is, before his temple or ark, where he promised to hear...

Geneva Bible: Psa 99:6 Moses and Aaron among his priests, ( d ) and Samuel among them that call upon his name; they called upon the LORD, and he answered them. ( d ) Under ...

Geneva Bible: Psa 99:8 Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of ( e ) their inventions. ( e ) The more li...

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Maclaren: Psa 99:8 - A Libation To Jehovah Forgiveness And Retribution Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions.'--Psalm 99:8. WHEN the prophet Is...

MHCC: Psa 99:1-5 - --God governs the world by his providence, governs the church by his grace, and both by his Son. The inhabitants of the earth have cause to tremble, but...

MHCC: Psa 99:6-9 - --The happiness of Israel is made out by referring to the most useful governors of that people. They in every thing made God's word and law their rule, ...

Matthew Henry: Psa 99:1-5 - -- The foundation of all religion is laid in this truth, That the Lord reigns. God governs the world by his providence, governs the church by his gra...

Matthew Henry: Psa 99:6-9 - -- The happiness of Israel in God's government is here further made out by some particular instances of his administration, especially with reference t...

Keil-Delitzsch: Psa 99:1-3 - -- The three futures express facts of the time to come, which are the inevitable result of Jahve's kingly dominion bearing sway from heaven, and here b...

Keil-Delitzsch: Psa 99:4-5 - -- The second Sanctus celebrates Jahve with respect to His continuous righteous rule in Israel. The majority of expositors construe it: "And (they sha...

Keil-Delitzsch: Psa 99:6-9 - -- The vision of the third Sanctus looks into the history of the olden time prior to the kings. In support of the statement that Jahve is a living God...

Constable: Psa 90:1--106:48 - --IV. Book 4: chs. 90--106 Moses composed one of the psalms in this section of the Psalter (Ps. 90). David wrote t...

Constable: Psa 99:1-9 - --Psalm 99 This royal psalm calls on God's people to praise Him for His holiness and because He answers pr...

Constable: Psa 99:1-5 - --1. The holiness of the King 99:1-5 99:1-3 Because the God who reigns is so great everyone should tremble in reverential fear. In the temple God dwelt ...

Constable: Psa 99:6-9 - --2. The mercy of the King 99:6-9 One might suppose that such a holy God would not tolerate any si...

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Garis Besar) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 99 (Pendahuluan Pasal) Overview Psa 99:1, The prophet, setting forth the kingdom of God in Zion, Psa 99:5, exhorts all, by the example of their forefathers, to worship G...

Poole: Psalms (Pendahuluan Kitab) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 99 (Pendahuluan Pasal) THE ARGUMENT This Psalm is supposed to be David’ s, and the matter of it seems to suit to his time and the state of affairs which then was; al...

MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 99 (Pendahuluan Pasal) (Psa 99:1-5) The happy government God's people are under. (Psa 99:6-9) Its happy administration.

Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 99 (Pendahuluan Pasal) Still we are celebrating the glories of the kingdom of God among men, and are called upon to praise him, as in the foregoing psalms; but those psal...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Garis Besar) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 99 (Pendahuluan Pasal) INTRODUCTION TO PSALM 99 This psalm, with the foregoing from Psa 90:1 is ascribed to Moses by Jarchi and others; but cannot be his, since mention i...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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