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Selected Verse: Psalms 147:12 - King James
| Verse |
Translation |
Text |
| Ps 147:12 |
King James |
Praise the LORD, O Jerusalem; praise thy God, O Zion. |
Summary Of Commentaries Associated With The Selected Verse
| Notes on the Bible, by Albert Barnes, [1834] |
| Praise the Lord, O Jerusalem ... - In addition to this general praise in which all may unite, there are special reasons why Jerusalem and its inhabitants should praise God: just as now, in addition to the general reasons pertaining to all people why they should praise God, there are special reasons why Christians - why his redeemed people - should do it. What those reasons, as pertaining to the inhabitants of Jerusalem, were, is specified in the following verses. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
In the lxx this strophe is a Psalm (Lauda Jerusalem) of itself. The call goes forth to the church again on the soil of the land of promise assembled round about Jerusalem. The holy city has again risen out of its ruins; it now once more has gates which can stand open in the broad daylight, and can be closed and bolted when the darkness comes on for the security of the municipality that is only just growing into power (Neh 7:1-4). The blessing of God again rests upon the children of the sacred metropolis. Its territory, which has experienced all the sufferings of war, and formerly resounded with the tumult of arms and cries of woe and destruction, God has now, from being an arena of conflict, made into peace (the accusative of the effect, and therefore different from Isa 60:17); and since the land can now again be cultivated in peace, the ancient promise (Ps 81:17) is fulfilled, that God would feed His people, if they would only obey Him, with the fat of wheat. The God of Israel is the almighty Governor of nature. It is He who sends His fiat (אמרתו after the manner of the ויּאמר of the history of creation, cf. Psa 33:9) earthwards (ארץ, the accusative of the direction). The word is His messenger (vid., on Psa 107:20), עד־מהרה, i.e., it runs as swiftly as possible, viz., in order to execute the errand on which it is sent. He it is who sends down snow-flakes like flocks of wool, so that the fields are covered with snow as with a white-woollen warming covering.
(Note: Bochart in his Hierozoicon on this passage compares an observation of Eustathius on Dionysius Periegetes: τὴν χιόνα ἐριῶδες ὕδωρ ἀστείως οἱ παλαιοὶ ἐκάλουν.)
He scatters hoar-frost (כּפור from כּפר, to cover over with the fine frozen dew or mist as though they were powdered with ashes that the wind had blown about. Another time He casts His ice
(Note: lxx (Italic, Vulgate) κρύσταλλον, i.e., ice, from the root κρυ, to freeze, to congeal (Jerome glaciem). Quid est crystallum? asks Augustine, and replies: Nix est glacie durata per multos annos ita ut a sole vel igne acile dissolvi non possit.)
(קרחו from קרח; or according to another reading, קרחו from קרח) down like morsels, fragments, כפתּים, viz., as hail-stones, or as sleet. The question: before His cold - who can stand? is formed as in Nah 1:6, cf. Psa 130:3. It further comes to pass that God sends forth His word and causes them (snow, hoar-frost, and ice) to melt away: He makes His thawing wind blow, waters flow; i.e., as soon as the one comes about, the other also takes place forthwith. This God now, who rules all things by His word and moulds all things according to His will, is the God of the revelation pertaining to the history of salvation, which is come to Israel, and as the bearer of which Israel takes the place of honour among the nations, Deu 4:7., 32-34. Since the poet says מגּיד and not הגּיד, he is thinking not only of the Tra, but also of prophecy as the continuous self-attestation of God, the Lawgiver. The Ker דּבריו, occasioned by the plurals of the parallel member of the verse, gives an unlimited indistinct idea. We must keep to דברו, with the lxx, Aquila, Theodotion, the Quinta, Sexta, and Jerome. The word, which is the medium of God's cosmical rule, is gone forth as a word of salvation to Israel, and, unfolding itself in statutes and judgments, has raised Israel to a legal state founded upon a positive divine law or judgment such as no Gentile nation possesses. The Hallelujah does not exult over the fact that these other nations are not acquainted with any such positive divine law, but (cf. Deu 4:7., Baruch 4:4) over the fact that Israel is put into possession of such a law. It is frequently attested elsewhere that this possession of Israel is only meant to be a means of making salvation a common property of the world at large. |
7 For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?
7 For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?
3 If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
6 Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.
20 He sent his word, and healed them, and delivered them from their destructions.
9 For he spake, and it was done; he commanded, and it stood fast.
17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.
1 Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed,
2 That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many.
3 And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.
4 Now the city was large and great: but the people were few therein, and the houses were not builded.