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 “I will pay Thee my vows;” in Psa 66:20 : “Blessed be Elohim,” and in Psalms 67:8: “Elohim shall bless us.” Besides, Ps 66 and Psa 67:1-7 have this feature in common, that למנצח, which occurs fifty-five times in the Psalter, is accompanied by the name of the poet in every instance, with the exception of these two anonymous Psalms. The frequently occurring Sela of both Psalms also indicates that they were intended to have a musical accompaniment. These annotations referring to the temple-music favour the pre-exilic rather than the post-exilic origin of the two Psalms. Both are purely Elohimic; only in one instance (Psa 6:1-10 :18) does אדני, equally belonging to this style of Psalm, alternate with Elohim. On the ground of some deliverance out of oppressive bondage that has been experienced by Israel arises in Psalms 66 the summons to the whole earth to raise a shout of praise unto God. The congregation is the subject speaking as far as Psa 66:12. From Psa 66:13 the person of the poet appears in the foreground; but that which brings him under obligation to present a thank-offering is nothing more nor less than that which the whole congregation, and he together with it, has experienced. It is hardly possible to define this event more minutely. The lofty consciousness of possessing a God to whom all the world must bow, whether cheerfully or against its will, became strong among the Jewish people more especially after the overthrow