And they that dwell in the uttermost borders shall be afraid at thy signs: thou shalt make the outgoings of the morning and of the evening to be joyful.

“Only let us recognize the purpose of the evil. Why have the crops withered, our storehouses been emptied, the pastures of our flocks failed, the fruits of the earth been withheld and the plains been filled with shame instead of such fatness? Why have valleys lamented and not abounded in corn, the mountains not dropped sweetness, as they shall do hereafter to the righteous, but been stripped and dishonored and received on the contrary the curse of Gilboa? The whole earth has become as it was in the beginning, before it was adorned with its beauties. "You visited the earth and made it to drink," but the visitation has been for evil and the draught destructive.”

“To my understanding, these two verses speak about Israel. "He who quieted the raging waters before Israel," who split the sea and brought them through its midst, "He will quiet the multitude of nations" and their raging, and will bring up Israel from their midst. Just as those who live at the ends of the earth saw the signs You made for them at the Parting of the Sea of Reeds -- as it says (Exodus.15.14) "Nations heard, they were frightened" -- so too, at the ingathering of exiles, they will be afraid of You and awed by Your signs once again. And just as You caused their hearts to shout for joy by "bringing out morning and evening" (Exodus.13.22) 'a pillar of cloud each day and a pillar of fire at night,' You will do the same for them at the ingathering of exiles.”

“Thou visitest the earth, and waterest it,.... So the Lord looked upon the earth, quickly after its formation, before rain came upon it, and he watered the whole face of the ground, Gen 2:5; so he cared for the land of Judea in particular, and watered it with the rain of heaven, Deu 11:11; see Sa2 21:1; to which some think reference is had here; and so he visits and waters the whole earth in general, at certain times and seasons, Act 14:16; this may be applied to the church and people of God in Gospel times, who are his husbandry, and the good ground on which the seed falls and is received, and brings forth fruit; and are comparable to the earth that drinks in the rain that comes oft upon it, and brings forth herbs meet for those that dress it, and receives a blessing from God, Heb 6:7; thus the Lord visited his people, by the mission of his Son to redeem them, whose coming was as the rain, the former and latter, to the earth, Luk 1:68; so he visited the Gentile world, by the preaching of the Gospel by his apostles, whose doctrines dropped as the rain, and distilled as the dew and small rain on the tender herb, and as showers on the grass; and so made a wilderness a pool of water, and the dry land springs of water, Act 15:14; and in like manner he visits particular persons in conversion, and waters them with the graces of his Spirit, by which he regenerates, quickens, and sanctifies them, and makes them fruitful, Isa 44:3; thou greatly enrichest it with the river of God, which is full of water; not Shiloah nor Jordan; but the clouds which are full of rain, which falling upon the earth, impregnate it with rich particles, which make it very fertile and fruitful; so the Targum, "with a multitude of fruits thou enrichest it out of the river of God, which is in heaven, which is full of rain:'' this may mystically denote the river of God's everlasting love, which is full of the blessings of grace, and which flowing upon his people, makes them fruitful, and enriches them with the riches of grace and glory; see Psa 46:4; thou preparest them corn, when thou hast so provided for it; or because thou hast so prepared it (o); that is, the earth being disposed and prepared by the Lord, watered and enriched with the rain of heaven, produces corn in great plenty for the inhabitants of the earth; which may spiritually design either the fruitfulness of the saints, whose hearts are disposed and prepared by the grace of God to receive the seed of the word, which brings forth fruit in them; or the bread corn, that wheat of the Gospel, and Christ the sum and substance of it, which is of God's preparing for his people, and by which they are nourished and made comfortable; see Zac 9:17. (o) "quia sic parasti eam", Pagninus; so Cocceius.”

“The praise of God on account of the present year's rich blessing, which He has bestowed upon the land of His people. In Psa 65:10, Psa 65:11 God is thanked for having sent down the rain required for the ploughing (vid., Commentary on Isaiah, ii. 522) and for the increase of the seed sown, so that, as vv. 12-14 affirm, there is the prospect of a rich harvest. The harvest itself, as follows from v. 14b, is not yet housed. The whole of Psa 65:10, Psa 65:11 is a retrospect; in vv. 12-14 the whole is a description of the blessing standing before their eyes, which God has put upon the year now drawing to a close. Certainly, if the forms רוּה and נחת were supplicatory imperatives, then the prayer for the early or seed-time rain would attach itself to the retrospect in Psa 65:11, and the standpoint would be not about the time of the Passover and Pentecost, both festivals belonging to the beginning of the harvest, but about the time of the feast of Tabernacles, the festival of thanksgiving for the harvest, and vv. 12-14 would be a glance into the future (Hitzig). But there is nothing to indicate that in Psa 65:11 the retrospect changes into a looking forward. The poet goes on with the same theme, and also arranges the words accordingly, for which reason רוּה and נחת are not to be understood in any other way. שׁקק beside העשׁיר (to enrich) signifies to cause to run over, overflow, i.e., to put anything in a state of plenty or abundance, from שׁוּק (Hiph. Joe 2:24, to yield in abundance), Arab, sâq, to push, impel, to cause to go on in succession and to follow in succession. רבּת (for which we find רבּה in Psa 62:3) is an adverb, copiously, richly (Psa 120:6; Psa 123:4; Psa 129:1), like מאת, a hundred times (Ecc 8:12). תּעשׁרנּה is Hiph. with the middle syllable shortened, Ges. 53, 3, rem. 4. The fountain (פּלג) of God is the name given here to His inexhaustible stores of blessing, and more particularly the fulness of the waters of the heavens from which He showers down fertilizing rain. כּן, "thus thoroughly," forms an alliteration with הכין, to prepare, and thereby receives a peculiar twofold colouring. The meaning is: God, by raising and tending, prepared the produce of the field which the inhabitants of the land needed; for He thus thoroughly prepared the land in conformity with the fulness of His fountain, viz., by copiously watering (רוּה infin. absol. instead of רוּה, as in Sa1 3:12; Ch2 24:10; Exo 22:22; Jer 14:19; Hos 6:9) the furrows of the land and pressing down, i.e., softening by means of rain, its ridges (גּדוּדה, defective plural, as e.g., in Rut 2:13), which the ploughshare has made. תּלם (related by root with Arab. tll, tell, a hill, prop. that which is thrown out to a place, that which is thrown up, a mound) signifies a furrow as being formed by casting up or (if from Arab. ṯlm, ébrécher, to make a fracture, rent, or notch in anything) by tearing into, breaking up the ground; גּדוּד (related by root with uchdûd and chaṭṭ, the usual Arabic words for a furrow (Note: Frst erroneously explains תּלם as a bed or strip of ground between two deep furrows, in distinction from מענה or מענית (vid., on Psa 129:3), a furrow. Beds such as we have in our potato fields are unknown to Syrian agriculture. There is a mode which may be approximately compared with it called ketif (כּתף), another far wider called meskeba (משׂכּבה). The Arabic tilm (תּלם, Hebrew תּלם = talm), according to the Kams (as actually in Magrebinish Arabic) talam (תּלם), corresponds exact to our furrow, i.e., (as the Turkish Kams explains) a ditch-like fissure which the iron of the plough cuts into the field. Neshwn (i. 491) says: "The verb talam, fut. jatlum and jatlim, signifies in Jemen and in the Ghr (the land on the shore of the Red Sea) the crevices (Arab. 'l-šuqûq) which the ploughman forms, and tilm, collective plural tilâm, is, in the countries mentioned, a furrow of the corn-field. Some persons pronounce the word even thilm, collective plural thilâm." Thus it is at the present day universally in Ḥaurân; in Edre‛ât I heard the water-furrow of a corn-field called thilm el-kanâh (Arab. ṯlm 'l-qnât). But this pronunciation with Arab. ṯ is certainly not the original one, but has arisen through a substitution of the cognate and more familiar verbal stem Arab. ṯlm, cf. šrm, to slit (shurêm, a harelip). In other parts of Syria and Palestine, also where the distinction between the sounds Arab. t and ṯ is carefully observed, I have only heard the pronunciation tilm. - Wetzstein.)) as being formed by cutting into the ground. In Psa 65:12 the year in itself appears as a year of divine goodness (טובה, bonitas), and the prospective blessing of harvest as the crown which is set upon it. For Thou hast crowned "the year of Thy goodness" and "with Thy goodness" are different assertions, with which also different (although kindred as to substance) ideas are associated. The futures after עטרתּ depict its results as they now lie out to view. The chariot-tracks (vid., Deu 33:26) drop with exuberant fruitfulness, even the meadows of the uncultivated and, without rain, unproductive pasture land (Job 38:26.). The hills are personified in Psa 65:13 in the manner of which Isaiah in particular is so fond (e.g., Psa 44:23; Psa 49:13), and which we find in the Psalms of his type (Psa 96:11., Psa 98:7., cf. Psa 89:13). Their fresh, verdant appearance is compared to a festive garment, with which those which previously looked bare and dreary gird themselves; and the corn to a mantle in which the valleys completely envelope themselves (עטף with the accusative, like Arab. t‛ṭṭf with b of the garment: to throw it around one, to put it on one's self). The closing words, locking themselves as it were with the beginning of the Psalm together, speak of joyous shouting and singing that continues into the present time. The meadows and valleys (Bttcher) are not the subject, of which it cannot be said that they sing; nor can the same be said of the rustling of the waving corn-fields (Kimchi). The expression requires men to be the subject, and refers to men in the widest and most general sense. Everywhere there is shouting coming up from the very depths of the breast (Hithpal.), everywhere songs of joy; for this is denoted by שׁיר in distinction from קנן.”