Psa 96:9-11 | KD | STEP | Call to the families of the peoples to worship God, the One, living, and glorious God. הבוּ is repeated three times here as , of which the whole strophe is an echo. Isaiah (ch. 60) sees them coming in with the gifts which they are admonished to bring with them into the courts of Jahve (in Chr. only: לפניו). Instead of בּהדרת קדשׁ here and in the chronicler, the lxx brings the courts (חצרת) in once more; but the dependence of the strophe upon furnishes a guarantee for the “holy attire,” similar to the wedding garment in the New Testament parable. Instead of מפּניו, , the chronicler has מלּפניו, just as he also alternates with both forms, , cf. 1Ch 19:18.

‏ Psalms 96:9-11

Call to the families of the peoples to worship God, the One, living, and glorious God. הבוּ is repeated three times here as Psa 29:1-11, of which the whole strophe is an echo. Isaiah (ch. 60) sees them coming in with the gifts which they are admonished to bring with them into the courts of Jahve (in Chr. only: לפניו). Instead of בּהדרת קדשׁ here and in the chronicler, the lxx brings the courts (חצרת) in once more; but the dependence of the strophe upon Psa 29:1-11 furnishes a guarantee for the “holy attire,” similar to the wedding garment in the New Testament parable. Instead of מפּניו, Psa 96:9, the chronicler has מלּפניו, just as he also alternates with both forms, 2Ch 32:7, cf. 1Ch 19:18. Psa 96:10-11

That which is to be said among the peoples is the joyous evangel of the kingdom of heaven which is now come and realized. The watchword is “Jahve is King,” as in Isa 52:7. The lxx correctly renders: ὁ κύριος ἐβασίλευσε ^{▼▼In the Psalterium Veronense with the addition apo xylu, Cod. 156, Latinizing ἀπὸ τῷ ξύλῳ; in the Latin Psalters (the Vulgate excepted) a ligno, undoubtedly an addition by an early Christian hand, upon which, however, great value is set by Justin and all the early Latin Fathers.} for מלך is intended historically (Rev 11:17). אף, as in Psa 93:1, introduces that which results from this fact, and therefore to a certain extent goes beyond it. The world below, hitherto shaken by war and anarchy, now stands upon foundations that cannot be shaken in time to come, under Jahve’s righteous and gentle sway. This is the joyful tidings of the new era which the poet predicts from out of his own times, when he depicts the joy that will then pervade the whole creation; in connection with which it is hardly intentional that Psa 96:11 and Psa 96:11 acrostically contain the divine names יהוה and יהו. This joining of all creatures in the joy at Jahve’s appearing is a characteristic feature of Isa 40:1. These cords are already struck in Isa 35:1. “The sea and its fulness” as in Isa 42:10. In the chronicler Psa 96:10 (ויאמרו instead of אמרו) stands between Psa 96:11 and Psa 96:11 - according to Hitzig, who uses all his ingenuity here in favour of that other recension of the text, by an oversight of the copyist.