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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Psalms 66:13 - 66:13
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From this point onwards the poet himself speaks, but, as the diversity and the kind of the sacrifices show, as being a member of the community at large. The עֹולֹות stand first, the girts of adoring homage; בְּ is the Beth of the accompaniment, as in Lev 16:3; 1Sa 1:24, cf. Heb 9:25. “My vows” refer more especially to פָּצָה פֶּה ׃שַׁלְמֵי נֶדֶר also occurs elsewhere of the involuntary vowing to do extraordinary things urged from one by great distress (Jdg 11:35). אֲשֶׁר is an accusative of the object relating to the vows, quae aperuerunt = aperiendo nuncupaverunt labia mea (Geier). In Psa 66:15 עָשָׂה, used directly (like the Aramaic and Phoenician עבד) in the signification “to sacrifice” (Exo 29:36-41, and frequently), alternates with הֶֽעֱלָה, the synonym of הִקְטִיר. The sacrifices to be presented are enumerated. מֵיחִים (incorrect for מֵחִים) are marrowy, fat lambs; lambs and bullocks (בָּקָר) have the most universal appropriation among the animals that were fit for sacrifices. The ram (אַיִל), on the contrary, is the animal for the whole burnt-offering of the high priest, of the princes of the tribes, and of the people; and appears also as the animal for the shelamim only in connection with the shelamim of Aaron, of the people, of the princes of the tribes, and, in Num 6:14, of the Nazarite. The younger he-goat (עַתּוּד) is never mentioned as an animal for the whole burnt-offering; but, indeed, as an animal for the shelamim of the princes of the tribes in Num. 7. It is, therefore, probable that the shelamim which were to be offered in close connection with the whole burnt-offerings are introduced by עִם, so that קְטֹרֶת signifies the fat portions of the shelamim upon the altar smoking in the fire. The mention of “rams” renders it necessary that we should regard the poet as here comprehending himself among the people when he speaks thus.