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To the Hebrew a storm, at once terrible and magnificent, was the direct manifestation of the grandeur of God, and here the poet gives the liveliest expression to that feeling by representing all the phenomena as the immediate result of the Divine utterance—consequent on, if not produced by, the thunder, the Divine voice. The very form—in the monotone of its short, incisive, strictly parallel clauses—has been rightly supposed to be intended as an echo of successive peals of thunder, always equal, and always terrible. Some commentator has suggested that this hymn was composed by David to be sung during a thunderstorm. But it wants no such inept conjecture to discern the fitness of the psalm to take its place in a religious service. The poet himself has prepared for such an adaptation by his conception. Two scenes are presented—one on earth, where we see the storm sweeping majestically along from the north to the south over the length of Palestine; the other in heaven, where the “sons of God”—<span class= "ital">i.e., </span>all the angelic intelligences and powers—stand as spectators of the grand drama below, and at the invocation of the poet raise the cry, “Glory,” in praise of the Divine greatness and power. The versification is perfectly regular, but presents instances of that step-like progression which characterises Deborah’s song, and the psalms of Degrees. The two concluding lines are evidently a liturgic addition, and did not form part of the original ode. (See Note.)<p> <div class="versenum"><a href="/psalms/29-1.htm">Psalm 29:1</a></div><div class="verse">A Psalm of David. Give unto the LORD, O ye mighty, give unto the LORD glory and strength.</div>(1) <span class= "bld">Ye mighty.</span>—Heb., <span class= "ital">benê-elîm. </span>Literally, <span class= "ital">sons of gods </span>(not <span class= "ital">sons of God, </span>since <span class= "ital">elîm </span>is never used by itself like <span class= "ital">Elohîm </span>for God). If, however, which is possible, it is used in a general sense for beings of supernatural power, but inferior to God, the expression <span class= "ital">benê-elîm </span>for angels would be intelligible, <span class= "ital">i.e., </span>for angels (comp. <a href="/job/1-6.htm" title="Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.">Job 1:6</a>; <a href="/isaiah/6-3.htm" title="And one cried to another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.">Isaiah 6:3</a>) in the widest sense as ministers of God, and so including the lightning and storm. (Comp. <a href="/psalms/104-4.htm" title="Who makes his angels spirits; his ministers a flaming fire:">Psalm 104:4</a>.) The poet calls on the grand forces of nature themselves to offer praise to their Divine Master, for the glory which they have been commissioned to reveal. It is they who at the beginning and end alike of the psalm sing the praises of Him, who summoned them to speak to men in His name, and make His voice to be heard. The Prayer Book version, “bring young rams,” comes from the LXX. and Vulg. The reading probably arose from a marginal gloss. It is the reading of five MSS. of Kennicott and five of De Rossi.<p> <div class="versenum"><a href="/psalms/29-2.htm">Psalm 29:2</a></div><div class="verse">Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.</div>(2) <span class= "bld">In the beauty of holiness.</span>—Better, <span class= "ital">in holy attire; </span>an image borrowed from the splendid vestments of the priests and Levites (<a href="/2_chronicles/20-21.htm" title="And when he had consulted with the people, he appointed singers to the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endures for ever.">2Chronicles 20:21</a>; <a href="/psalms/110-3.htm" title="Your people shall be willing in the day of your power, in the beauties of holiness from the womb of the morning: you have the dew of your youth.">Psalm 110:3</a>). So the presences that attend the courts of heaven are bidden to be robed in their most magnificent attire, as for a high and sacred ceremony.<p> <div class="versenum"><a href="/psalms/29-3.htm">Psalm 29:3</a></div><div class="verse">The voice of the LORD <i>is</i> upon the waters: the God of glory thundereth: the LORD <i>is</i> upon many waters.</div>(3) <span class= "bld">The voice.</span>—The invocation to the angels over, the storm bursts, and seven successive peals of thunder mark its course of fury and destruction. It is first heard rolling over the waters from the west (comp. <a href="/1_kings/18-44.htm" title="And it came to pass at the seventh time, that he said, Behold, there rises a little cloud out of the sea, like a man's hand. And he said, Go up, say to Ahab, Prepare your chariot, and get you down that the rain stop you not.">1Kings 18:44</a>), unless the “waters” and “many waters,” as in <a href="/context/psalms/18-11.htm" title="He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.">Psalm 18:11-12</a>, refer to the gathered masses of rain-cloud, when we might compare<p>“Then broke the thunder<p>Like a whole sea overhead.”<p>BROWNING: <span class= "ital">Pippa Passes.</span><p>The Hebrew <span class= "ital">kôl </span>(“voice”), used also of any loud sound (<a href="/2_samuel/15-10.htm" title="But Absalom sent spies throughout all the tribes of Israel, saying, As soon as you hear the sound of the trumpet, then you shall say, Absalom reigns in Hebron.">2Samuel 15:10</a>, of the trumpet; <a href="/ezekiel/1-24.htm" title="And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings.">Ezekiel 1:24</a>, of water), is sometimes used (<a href="/genesis/4-10.htm" title="And he said, What have you done? the voice of your brother's blood cries to me from the ground.">Genesis 4:10</a>; <a href="/isaiah/52-8.htm" title="Your watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.">Isaiah 52:8</a>) to call attention, like our “Hark !” So Ewald here. Others refer it to the thunder, as in <a href="/psalms/77-18.htm" title="The voice of your thunder was in the heaven: the lightning lightened the world: the earth trembled and shook.">Psalm 77:18</a>; but it seems better to take it for the combined noise of the storm, thunder, wind, and rain, as in Shakespeare—<p>“The gods who keep this <span class= "ital">pudder </span>o’er our heads.”<p> <div class="versenum"><a href="/psalms/29-4.htm">Psalm 29:4</a></div><div class="verse">The voice of the LORD <i>is</i> powerful; the voice of the LORD <i>is</i> full of majesty.</div>(4) <span class= "bld">Powerful; full of majesty.</span>—Better literally, as in LXX. and Vulg., <span class= "ital">in might, in majesty.<p> <div class="versenum"><a href="/psalms/29-5.htm">Psalm 29:5</a></div><div class="verse">The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.</div>(</span>5<span class= "ital">)</span> <span class= "bld">The voice of the Lord breaketh.</span>—Better more literally, <span class= "ital">The voice of Jehovah breaking the cedars, and Jehovah hath shivered the cedars of Lebanon. </span>(The verb in the second clause is an intensive of that used in the first.) The range of Lebanon receives the first fury of the storm. Its cedars, mightiest and longest-lived of Eastern trees, crash down, broken by the violence of the wind. (For cedar, see <a href="/2_samuel/7-2.htm" title="That the king said to Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwells within curtains.">2Samuel 7:2</a>.) It has been objected that the thunder should not be made the agent in the destruction; but comp. Shakespeare—<p>“And thou, all-shaking thunder,<p>Smite flat the thick rotundity o’ the world!<p>Crack Nature’s moulds, all germens spill at once.<p>That make ingrateful man!<span class= "ital">”—King Lear, </span>Acts 3, sc. 2.<p> <div class="versenum"><a href="/psalms/29-6.htm">Psalm 29:6</a></div><div class="verse">He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.</div>(6) Those trees that are not snapped off, bending to the storm, and swaying in the wind, seem to bound like wild buffaloes. (Comp. <a href="/psalms/114-4.htm" title="The mountains skipped like rams, and the little hills like lambs.">Psalm 114:4</a>.)<span class= "bld"><p>Sirion, </span>according to <a href="/deuteronomy/3-9.htm" title="(Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)">Deuteronomy 3:9</a> (which see), was the Sidonian name of Hermon. Here the whole of the range of Anti-Libanus.<p><span class= "bld">Unicorn.</span>—See <a href="/psalms/22-21.htm" title="Save me from the lion's mouth: for you have heard me from the horns of the unicorns.">Psalm 22:21</a>, Note.<p>There is some ambiguity about the suffix, <span class= "ital">them. </span>It may relate to the mountains instead of the cedars, and some commentators divide the clauses thus: “He maketh them skip; like a calf Lebanon, and Sirion like a young buffalo.” It is not, however, necessary to suppose, with some, that an earthquake accompanies the storm; the apparent movement of the hills beingintroduced to heighten the effect of the violence of the tempest.<p> <div class="versenum"><a href="/psalms/29-7.htm">Psalm 29:7</a></div><div class="verse">The voice of the LORD divideth the flames of fire.</div>(7) <span class= "bld">The voice . . .</span>—Literally, <span class= "ital">the voice of Jehovah cleaving flames of fire. </span>The word is used of hewingstone and wood (<a href="/isaiah/10-15.htm" title="Shall the ax boast itself against him that hews therewith? or shall the saw magnify itself against him that shakes it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.">Isaiah 10:15</a>). The reference to lightning in this verse is universally admitted, some even seeing an allusion to the brief and sudden flash in the single clause of which the sentence is composed. But the most various explanations are given of the image employed. One of these—that of beating out as from an anvil—may be set aside as clumsy and unworthy of the poet. But the comparison with <a href="/isaiah/51-9.htm" title="Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Are you not it that has cut Rahab, and wounded the dragon?">Isaiah 51:9</a>, and <a href="/hosea/6-5.htm" title="Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and your judgments are as the light that goes forth.">Hosea 6:5</a>, where the same verb is used of God’s “judgments,” makes it possible that the lightnings here are regarded as “thought-executing fires,” and if language would allow, we might translate “hewing with flames of fire,” and illustrate by<p>“And ever and anon some bright white shaft<p>Burnt through the pine-tree roof, here burnt and there,<p>As if God’s messenger through the close wood screen<p>Plunged and replunged his weapon at a venture,<p>Feeling for guilty thee and me.”<p>BROWNING: <span class= "ital">Pippa Passes.</span><p>But this, though the usual ancient translation, is now generally rejected in favour of the allusion to “forked lightning,” as we call it, the <span class= "ital">ignes trisulci </span>of Ovid, a natural metaphor by which to try to represent the “nimble stroke of quick cross-lightnings.” For the apparent physical mistake in making thunder the agent in producing the lightning, see Note on <a href="/psalms/29-5.htm" title="The voice of the LORD breaks the cedars; yes, the LORD breaks the cedars of Lebanon.">Psalm 29:5</a>.<p> <div class="versenum"><a href="/psalms/29-8.htm">Psalm 29:8</a></div><div class="verse">The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh.</div>(8) <span class= "bld">The voice of the Lord shaketh.</span>—Literally, <span class= "ital">maketh to tremble. </span>The allusion is, doubtless, to the effect of the storm on the sands of the desert. The tempest has moved southward over Palestine, and spends its last fury on the southern wilderness, and the poet seizes on what is one of the most striking phenomena of a storm in such a district—the whirlwind of sand. “But soon Red Sea and all were lost in a sandstorm, which lasted the whole day. Imagine all distant objects entirely lost to view, <span class= "ital">the sheets of sand fleeting along the surface of the desert like streams of water, </span>the whole air filled, though invisibly, with a tempest of sand, driving in your face like sleet” (Stanley, <span class= "ital">Sinai and Palestine, </span>p. 67). For Kadesh, see <a href="/numbers/13-26.htm" title="And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, to the wilderness of Paran, to Kadesh; and brought back word to them, and to all the congregation, and showed them the fruit of the land.">Numbers 13:26</a>. Here the term appears to be used in a large and general sense for the whole southern desert.<p> <div class="versenum"><a href="/psalms/29-9.htm">Psalm 29:9</a></div><div class="verse">The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of <i>his</i> glory.</div>(9) <span class= "bld">Maketh the hinds to calve.</span>—Literally, <span class= "ital">maketh the hinds writhe </span>(<span class= "ital">with pain</span>)<span class= "ital">. </span>(See margin. Comp. <a href="/job/39-1.htm" title="Know you the time when the wild goats of the rock bring forth? or can you mark when the hinds do calve?">Job 39:1</a>, where the hind’s habit of hiding its young for safety is alluded to, a habit which the violence of the storm makes it forget.) Both Plutarch and Pliny notice the custom of shepherds to collect their flocks during a thunderstorm, for such as are left alone and are separated, are apt, through terror, to cast their young.<p><span class= "bld">Discovereth the forests.</span>—The word “discovereth” comes from the LXX. and Vulgate. Literally, <span class= "ital">peels </span>or <span class= "ital">strips</span>—the effects both of wind and lightning. Passing over the sands of the Arabah, the storm has reached the “acacias and palms and vegetation which clothe the rocks of granite and porphyry in the neighbourhood of Petra.” <span class= "ital">Forests </span>may seem rather a large word for such vegetation, but Stanley remarks of the Arabah that “the shrubs at times give it almost the appearance of a jungle.” Similar effects of a storm upon a forest are described by Tennyson in <span class= "ital">Vivien:</span><p>“Scarce had she ceased when out of heaven a bolt<p>(For now the storm was close above them) struck,<p>Furrowing a giant oak, and javelining<p>With darted spikes and splinters of the wood<p>The dark earth round. He raised his eyes and saw<p>The tree that shone white-listed thro’ the gloom.”<p><span class= "bld">In his temple.</span>—Better, <span class= "ital">in his palace</span>—<span class= "ital">i.e.</span>, the heavenly palace, as in <a href="/psalms/11-4.htm" title="The LORD is in his holy temple, the LORD's throne is in heaven: his eyes behold, his eyelids try, the children of men.">Psalm 11:4</a>; <a href="/psalms/18-6.htm" title="In my distress I called on the LORD, and cried to my God: he heard my voice out of his temple, and my cry came before him, even into his ears.">Psalm 18:6</a>. (See <a href="/psalms/29-1.htm" title="Give to the LORD, O you mighty, give to the LORD glory and strength.">Psalm 29:1</a>.) The angelic spectators of the magnificent drama enacted below them cry (not merely speak <span class= "ital">of, </span>as Authorised Version, but <span class= "ital">utter </span>the word) each one, “Glory,” obeying the poet’s invocation in the prelude.<p>Notice that the effect of the storm on <span class= "ital">men </span>is supposed to be all summed up in the poet’s own attitude of listening awe. There is no actual mention of this part of creation; but one feels from the poem that while inanimate nature trembles and suffers, and the godlike intelligences of heaven are engaged in praise, <span class= "ital">man</span> listens and is mute.<p> <div class="versenum"><a href="/psalms/29-10.htm">Psalm 29:10</a></div><div class="verse">The LORD sitteth upon the flood; yea, the LORD sitteth King for ever.</div>(10) <span class= "bld">The Lord sitteth.</span>—Better, <span class= "ital">Jehovah was throned upon the flood, and Jehovah will be throned a king for ever. </span>The word translated “flood” is exclusively, except in this place, applied to the Deluge (Genesis 6, 7). Hence we must suppose that the poet was recalled to the thought of the great Flood by the torrents of rain now falling. Jehovah sat then upon the waters as their King, and so He will for ever be throned on high above the storms of earth. Or, perhaps, the Deluge may have passed into a proverbial term for any great rain.<p> <div class="versenum"><a href="/psalms/29-11.htm">Psalm 29:11</a></div><div class="verse">The LORD will give strength unto his people; the LORD will bless his people with peace.</div>(11) <span class= "bld">The Lord will give.</span>—This verse appears to have been a liturgic addition, to give the poem a religious tone. (See Introduction.)<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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