TRV
Translation
King James Version
The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.
Complete Jewish Bible
the earth quaked, and rain poured from the sky, at the presence of God. Even Sinai [shook] at the presence of God, the God of Isra'el.
Berean Standard Bible
the earth shook and the heavens poured down rain before God, the One on Sinai, before God, the God of Israel.
American Standard Version
The earth trembled, The heavens also dropped rain at the presence of God: Yon Sinai trembled at the presence of God, the God of Israel.
World English Bible Messianic
The earth trembled. The sky also poured down rain at the presence of the God of Sinai— at the presence of God, the God of Israel.
Geneva Bible (1599)
The earth shooke, and the heauens dropped at the presence of this God: euen Sinai was moued at the presence of God, euen the God of Israel.
Young's Literal Translation
The earth hath shaken, Yea, the heavens have dropped before God, This Sinai--before God, the God of Israel.
In the KJVVerse 14,909 of 31,102
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Commentary on Psalms 68 verses 7–14
7 ¶ O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
8 The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.
9 Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.
10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.
11 The Lord gave the word: great was the company of those that published it.
12 Kings of armies did flee apace: and she that tarried at home divided the spoil.
13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.
14 When the Almighty scattered kings in it, it was white as snow in Salmon.
The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten,
I. That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a march through the wilderness, Psa 68:7. It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Sol 8:5.
II. That he manifested his glorious presence with them at Mount Sinai, Psa 68:8. Never did any people see the glory of God, nor hear his voice, as Israel did, Deu 4:32, Deu 4:33. Never had any people such an excellent law given them, so expounded, so enforced. Then the earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine dropped as the rain, Deu 32:2. Sinai itself, that vast mountain, that long ridge of mountains, was moved at the presence of God; see Jdg 5:4, Jdg 5:5; Deu 33:2; Hab 3:3. This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them.
III. That he provided very comfortably for them both in the wilderness and in Canaan (Psa 68:9, Psa 68:10): Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer, 1. To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails (Psa 78:24, Psa 78:27), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called God's inheritance, because he had chosen them to be a peculiar treasure to himself) when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or, 2. To the seasonable supplies granted them in Canaan, that land flowing with mild and honey, which is said to drink water of the rain of heaven, Deu 11:11. When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa 45:8. Christ himself is this rain, Psa 72:6. He shall come as showers that water the earth.
IV. That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, Psa 68:11, Psa 68:12, Psa 68:14. Observe here, 1. That God was their commander-in-chief: The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success. God spoke in his holiness, and then Gilead is mine. 2. That they had prophets, as God's messengers, to make known his mind to them. God gave them his word (the word of the Lord came unto them) and then great was the company of the preachers - prophets and prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual (Exo 15:20, Sa1 18:7), in which they took notice of the word of God, triumphing in that as much as in his works. 3. That their enemies were defeated, and put to confusion: Kings of armies did flee, did flee with the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again. 4. That they were enriched with the plunder of the field: She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (Sa1 30:24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken. 5. That these great things which God did for them were sanctified to them and contributed to their reformation (Psa 68:14): When the Almighty scattered kings for her (for the church) she was white as snow in Salmon, purified and refined by the mercies of God; when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples (Mat 28:7) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil.
V. That from a low and despised condition they had been advanced to splendour and prosperity. When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were, lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure - they were black, and dirty, and discoloured. But God, at length, delivered them from the pots (Psa 81:6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them, like the wings of a dove covered with silver, Psa 68:13. "And so," says Dr. Hammond, "under Christ's kingdom, the heathen idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, and given up to the vilest lusts, should from that detestable condition be advanced to the service of Christ, and the practice of all Christian virtues, the greatest inward beauties in the world." It may be applied also to the deliverance of the church out of a suffering state and the comforts of particular believers after their despondencies.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–14. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 5
Again, Aeschylus the tragedian, setting forth the power of God, does not shrink from calling him the Highest, in these words:Place God apart from mortals; and think not
That he is, like yourself, corporeal.
You know him not. Now he appears as fire,
Dread force; as water now; and now as gloom;
And in the beasts is dimly shadowed forth,
In wind, and cloud, in lightning, thunder, rain;
And minister to him the seas and rocks,
Each fountain and the water’s floods and streams.
The mountains tremble, and the earth, the vast
Abyss of sea, and towering height of hills,
When on them looks the Sovereign’s awful eye:
Almighty is the glory of the Most High God.
Does he not seem to you to paraphrase that text, “At the presence of the Lord the earth trembles”?
Ambrose of MilanAD 397
On the Holy Spirit 1.18
Damasus cleansed not, Peter cleansed not, Ambrose cleansed not, Gregory cleansed not; for ours is the ministry, but the sacraments are yours. For human power cannot confer what is divine, but it is, O Lord, your gift and that of the Father, as you have spoken by the prophets, saying, “I will pour out of my Spirit on all flesh, and their sons and their daughters shall prophesy.” This is that typical dew from heaven, this is that gracious rain, as we read: “A gracious rain, dividing for his inheritance.” For the Holy Spirit is not subject to any foreign power or law but is the arbiter of his own freedom, dividing all things according to the decision of his own will, to each, as we read, individually as he wills.
JeromeAD 420
PSALMS 7
“O God, when you went forth at the head of your people.” This accords with history, when God preceded his people as they marched out of Egypt. “When you marched through the wilderness.” God did not delay in the desert but passed through it. “The earth quaked; it rained from heaven at the presence of the God of Sinai.” “It rained from heaven”: that is, it rained manna. Sinai signifies temptation. God dwells, therefore, in those who are tempted and overcome temptation; in those who seek sensual gratification, however, he does not dwell. “A bountiful rain you showered down, O God, on your inheritance.” This refers to the law that was given through Moses. “You restored the land when it languished.” The law languished because no one was able to fulfill it except the Lord, who said, “I have not come to destroy the law but to fulfill.” HOMILIES ON THE.
Augustine of HippoAD 430
Exposition on Psalm 68
"When You went by in the desert, the earth was moved" [Psalm 68:8]. A desert were the nations, which knew not God: a desert they were, where by God Himself no law had been given, where no Prophet had dwelled, and foretold the Lord to come. "When," then, "You went by in the desert," when You were preached in the nations; "the earth was moved," to the faith earthly men were stirred up. But whence was it moved? "For the heavens dropped from the face of God." Perchance here some one calls to mind that time, when in the desert God was going over before His people, before the sons of Israel, by day in the pillar of cloud, by night in the brightness of fire; [Exodus 13:21] and determines that thus it is that "the heavens dropped from the face of God," for manna He rained upon His people: [Exodus 16:15] that the same thing also is that which follows, "Mount Sina from the face of the God of Israel," "with voluntary rain severing God to Your inheritance" [Psalm 68:9], namely, the God that on Mount Sina spoke to Moses, when He gave the Law, so that the manna is the voluntary rain, which God severed for His inheritance, that is, for His people; because them alone He so fed, not the other nations also: so that what next he says, "and it was weakened," is understood of the inheritance being itself weakened; for they murmuring, fastidiously loathed the manna, longing for victuals of flesh, and those things on which they had been accustomed to live in Egypt. [Numbers 11:5-6] ... Lastly, all those men in the desert were stricken down, nor were any of them except two found worthy to go into the land of promise. [Numbers 14:23-24] Although even if in the sons of them that inheritance be said to have been perfected, we ought more readily to hold to a spiritual sense. For all those things in a figure did happen to them; [1 Corinthians 10:11] until the day should break, and the shadows should be removed. [Song of Songs 2:17]
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 68:6
“When you ventured forth in the midst of your people, O God, when you passed through the wilderness, earth shook and the heavens sent down drops.” Symmachus rendered it thus, “O God, when you went before your people, moving through the uninhabited land, earth shook and heaven sent down drops.” On the point of passing through that barren and uninhabited land, which had not yet felt the light’s ray, you disturbed the earth and shook it, and from heaven you sent down the shower of grace. Now, in the one case, this happened at the crucifixion. At that time the earth shook and the rocks broke open, and all the earth was disturbed on gaining the impression that the Creator of all was hung up on the cross; in the other case, after the return to heaven. At that time the grace of the Spirit came on the apostles, like drops of dew. Then, to teach Jews more clearly who was doing all this, he added, “at the presence of the God of Sinai, at the presence of the God of Israel.” The one who appeared to our forebears on Mount Sinai, he is saying, is the one who also shook the earth at the time of the passion to refute our folly and who made the gift of the Spirit.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 68:8 offers a vivid and powerful depiction of God's overwhelming majesty and sovereign presence, recalling the dramatic theophany at Mount Sinai. This verse portrays creation itself responding with awe and trembling to the immediate manifestation of the Almighty, underscoring God's absolute dominion over the natural world and His unique, covenantal relationship with Israel, forged through such awe-inspiring demonstrations of divine might and holiness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 68:8 masterfully employs several literary devices to convey the overwhelming power and majesty of God's presence. Theophany is central, as the verse describes a direct, visible manifestation of God, accompanied by dramatic natural phenomena. The trembling earth, dropping heavens, and quaking Sinai are classic elements of a divine appearance, designed to inspire profound awe and reverential fear. Hyperbole is evident in the description of the earth shaking and heavens dropping, exaggerating the natural response to emphasize the extraordinary, supernatural nature of God's power and holiness. This is not merely a localized earthquake but a cosmic convulsion, illustrating the boundless extent of God's dominion. Furthermore, Personification is subtly yet powerfully present as creation (the earth, the heavens, and Mount Sinai) is depicted as actively responding to God's presence, almost as if in conscious reverence, submission, or terror. The cumulative effect of these devices is to paint a vivid, unforgettable picture of God's absolute sovereignty and the profound, inescapable impact of His holy presence on all creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
The dramatic portrayal of God's presence at Sinai in Psalms 68:8 resonates deeply with the biblical understanding of divine power, holiness, and covenant. It establishes a foundational truth: God is not a distant, passive deity but an active, intervening, and utterly sovereign Lord whose presence elicits a profound response from all creation. This awe-inspiring power, however, is not arbitrary; it is wielded by "the God of Israel," the one who enters into a unique, covenantal relationship with His people. The shaking of the earth and heavens at Sinai served not only as a display of power but as a solemn ratification of the covenant, impressing upon Israel the gravity and glory of their relationship with the Almighty. This event foreshadows God's continued interventions in history, always for the sake of His redemptive purposes and the establishment of His kingdom, culminating in the ultimate display of His power and faithfulness in Christ.
REFLECTION AND APPLICATION
Psalms 68:8 calls us to a profound re-evaluation of our understanding of God. It reminds us that the God we worship is not a tame, predictable, or merely benevolent figure, but the sovereign Lord whose presence causes the very fabric of creation to tremble. This should cultivate within us a deep sense of awe, reverence, and holy fear, prompting us to approach Him with humility, respect, and sincere worship in every aspect of our lives—in prayer, in corporate worship, and in our daily walk. If the earth and heavens respond so dramatically to His presence, how much more should our hearts, minds, and wills be impacted and transformed? This verse also instills profound confidence: the same God who shook Sinai is our God today. His power is limitless, His promises are sure, and His covenantal commitment to His people is unwavering. Therefore, we can trust Him with our deepest fears, our most daunting challenges, and our eternal destiny, knowing that He is fully capable of upholding His word and working mightily on our behalf. Let us not domesticate the divine, but rather embrace the glorious, terrifying, and utterly trustworthy reality of the God who shakes mountains and holds all creation in His hand.
Questions for Reflection
FAQ
What does "the heavens also dropped" specifically refer to in this context?
Answer: The phrase "the heavens also dropped" (Hebrew: נָטַף, nâṭaph) is a poetic and powerful image. While nâṭaph can literally mean "to drip" or "to distill," suggesting rain, dew, or even molten rock, in the context of a theophany at Sinai, it most likely refers to the profound atmospheric disturbances that accompanied God's descent. This includes the heavy rain, thunder, and lightning described in Exodus 19 and echoed in other poetic passages like Judges 5:4. It signifies the heavens themselves yielding, pouring forth, or reacting intensely in response to God's overwhelming presence, adding to the dramatic cosmic upheaval and demonstrating God's absolute sovereignty over all elements of creation. It's a vivid way to portray the total, awe-inspiring response of the natural world to its Creator.
Why is Mount Sinai singled out as being "moved" or shaken?
Answer: Mount Sinai is specifically mentioned because it was the pivotal geographical and historical location where God formally established His covenant with the nation of Israel. The shaking or moving of Sinai emphasizes the profound and unique significance of this event. It was not just a general display of power, but a concentrated manifestation of God's holiness and authority at the very place where He chose to reveal His Law and enter into a binding relationship with His people. The trembling of the mountain, as described in Exodus 19:18, underscored the gravity of the covenant and the unapproachable holiness of God. It served as a physical sign of the divine presence and the momentous nature of the Law being given, marking Sinai as sacred ground forever linked to God's self-revelation to Israel.
CHRIST-CENTERED FULFILLMENT
The dramatic theophany at Sinai, where the earth shook and heavens dropped at the presence of the God of Israel, finds its ultimate fulfillment and even greater revelation in the person and work of Jesus Christ. While Sinai showcased God's holy, unapproachable presence and the demands of the Law, it foreshadowed a new and living way to approach God. The author of Hebrews masterfully contrasts the terrifying, unapproachable experience at Mount Sinai with the joyful, welcoming approach to Mount Zion, the city of the living God, which believers now access through Christ. The shaking of the earth at Sinai points to a future, greater shaking of both heaven and earth, not to install a temporary covenant, but to establish an unshakable kingdom that cannot be moved, as described in Hebrews 12:26-28. Jesus, the Son of God, is the very "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3), the ultimate "presence of God" in human flesh, for "the Word became flesh and dwelt among us" (John 1:14). He is the new and better mediator of a superior covenant (Hebrews 8:6), through whom we can now draw near to God with confidence, not fear, because His perfect sacrifice has atoned for our sins and made us righteous. The God who shook Sinai now dwells among us in Christ, inviting us into an intimate, saving relationship that transcends the awe-inspiring but distant encounter of the Old Covenant, offering grace where the Law brought only condemnation.