day of Creation). God is said to ride along in the primeval heavens of the heavens (Deu 33:26), when by means of the cherub (Psa 18:11) He extends His operations to all parts of these infinite distances and heights. The epithet “who rideth along in the heavens of heavens of the first beginning” denotes the exalted majesty of the superterrestrial One, who on account of His immanency in history is called “He who rideth along through the steppes” (רכב בּערבות, Psa 68:5). In יתּן בּקולו we have a repetition of the thought expressed above in Psa 68:12 by יתּן אמר; what is intended is God's voice of power, which thunders down everything that contends against Him. Since in the expression נתן בּקול (Psa 46:7; Jer 12:8) the voice, according to Ges. §138, rem. 3, note, is conceived of as the medium of the giving, i.e., of the giving forth from one's self, of the making one's self heard, we must take קול עז not as the object (as in the Latin phrase sonitum dare), but as an apposition:[1] behold, He maketh Himself heard with His voice, a powerful voice. Thus let them then give God עז, i.e., render back to Him in praise that acknowledges His omnipotence, the omnipotence which He hath, and of which He gives abundant proof. His glory (גּאוה) rules over Israel, more particularly as its guard and defence; His power (עז), however, embraces all created things, not the earth merely, but also the loftiest regions of the sky. The kingdom of grace reveals the majesty and glory of His redemptive work (cf. Eph 1:6), the kingdom of nature the universal dominion of His omnipotence. To this call to the kingdoms of the earth they respond in v. 36: “Awful is Elohim out of thy sanctuaries.” The words are addressed to Israel, consequently מקדּשׁים is not the heavenly and earthly sanctuary (Hitzig), but the one sanctuary in Jerusalem (Ezek. 21:72) in the manifold character of its holy places (Jer 51:51, cf. Amo 7:9). Commanding reverence - such is the confession of the Gentile world - doth Elohim rule from thy most holy places, O Israel, the God who hath chosen thee as His mediatorial people. The second part of the confession runs: the God of Israel giveth power and abundant strength to the people, viz., whose God He is, equivalent to
