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opposite; and one does not see why what Psa 76:11 says concerning rage is here limited to its remainder. Such an inexhaustiveness in the divine wrath-power has been shown in what has just recently been experienced. Thus, then, are those who belong to the people of God to vow and pay, i.e., (inasmuch as the preponderance falls upon the second imperative) to pay their vows; and all who are round about Him, i.e., all the peoples dwelling round about Him and His people (כּל־סביביו, the subject to what follows, in accordance with which it is also accented), are to bring offerings (Psa 68:30) to God, who is מורא, i.e., the sum of all that is awe-inspiring. Thus is He called in Isa 8:13; the summons accords with Isaiah's prediction, according to which, in consequence of Jahve's deed of judgment upon Assyria, Aethiopia presents himself to Him as an offering (Isa 18:1-7), and with the fulfilment in 2Ch 32:23. Just so does v. 13a resemble the language of Isaiah; cf. Isa 25:1-12; Isa 33:1; Isa 18:5 : God treats the snorting of the princes, i.e., despots, as the vine-dresser does the wild shoots or branches of the vine-stock: He lops it, He cuts it off, so that it is altogether ineffectual. It is the figure that is sketched by Joe 3:13, then filled in by Isaiah, and embodied as a vision in Rev 14:17-20, which is here indicated. God puts an end to the defiant, arrogant bearing of the tyrants of the earth, and becomes at last the feared of all the kings of the earth - all kingdoms finally becomes God's and His Christ's.