17 To him which smote great kings: for his mercy endureth for ever:
Who smote great nations, and slew mighty kings; Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan: And gave their land for an heritage, an heritage unto Israel his people.
Now these are the kings of the land, which the children of Israel smote, and possessed their land on the other side Jordan toward the rising of the sun, from the river Arnon unto mount Hermon, and all the plain on the east: Sihon king of the Amorites, who dwelt in Heshbon, and ruled from Aroer, which is upon the bank of the river Arnon, and from the middle of the river, and from half Gilead, even unto the river Jabbok, which is the border of the children of Ammon; And from the plain to the sea of Chinneroth on the east, and unto the sea of the plain, even the salt sea on the east, the way to Bethjeshimoth; and from the south, under Ashdothpisgah: And the coast of Og king of Bashan, which was of the remnant of the giants, that dwelt at Ashtaroth and at Edrei, And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites and the Maachathites, and half Gilead, the border of Sihon king of Heshbon. Them did Moses the servant of the LORD and the children of Israel smite: and Moses the servant of the LORD gave it for a possession unto the Reubenites, and the Gadites, and the half tribe of Manasseh. And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west, from Baalgad in the valley of Lebanon even unto the mount Halak, that goeth up to Seir; which Joshua gave unto the tribes of Israel for a possession according to their divisions; In the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the Hittites, the Amorites, and the Canaanites, the Perizzites, the Hivites, and the Jebusites: The king of Jericho, one; the king of Ai, which is beside Bethel, one; The king of Jerusalem, one; the king of Hebron, one; The king of Jarmuth, one; the king of Lachish, one; The king of Eglon, one; the king of Gezer, one; The king of Debir, one; the king of Geder, one; The king of Hormah, one; the king of Arad, one; The king of Libnah, one; the king of Adullam, one; The king of Makkedah, one; the king of Bethel, one; The king of Tappuah, one; the king of Hepher, one; The king of Aphek, one; the king of Lasharon, one; The king of Madon, one; the king of Hazor, one; The king of Shimronmeron, one; the king of Achshaph, one; The king of Taanach, one; the king of Megiddo, one; The king of Kedesh, one; the king of Jokneam of Carmel, one; The king of Dor in the coast of Dor, one; the king of the nations of Gilgal, one; The king of Tirzah, one: all the kings thirty and one.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 136
Commentary on Psalms 136 Keil & Delitzsch Commentary
O Give Thanks unto the Lord, for He Is Good
The cry Psalms 135:3, Praise ye Jāh , for good is Jahve , is here followed by a Hodu , the last of the collection, with “for His goodness endureth for ever” repeated twenty-six times as a versus intercalaris . In the liturgical language this Psalm is called par excellence the great Hallel, for according to its broadest compass the great Hallel comprehends Ps 120-136,
(Note: There are three opinions in the Talmud and Midrash concerning the compass of the “Great Hallel,” viz., (1) Ps 136, (2) Ps. 135:4-136:26, (3) Ps 120-136.)
whilst the Hallel which is absolutely so called extends from Psalms 113:1-9 to Ps 118. Down to Psalms 136:18 the song and counter-song organize themselves into hexastichic groups or strophes, which, however, from Psalms 136:19 (and therefore from the point where the dependence on Ps 135, already begun with Psalms 136:17, becomes a borrowing, onwards) pass over into octastichs. In Heidenheim's Psalter the Psalm appears (after Norzi) in two columns (like Deut. 32), which it is true has neither tradition (vid., Ps 18) nor MSS precedent in its favour, but really corresponds to its structure.
Like the preceding Psalm, this Psalm allies itself to the Book of Deuteronomy. Psalms 136:2 and Psalms 136:3 ( God of gods and Lord of lords ) are taken from Deuteronomy 10:17; Psalms 136:12 ( with a strong hand and stretched-out arm ) from Deuteronomy 4:34; Deuteronomy 5:15, and frequently (cf. Jeremiah 32:21); Psalms 136:16 like Deuteronomy 8:15 (cf. Jeremiah 2:6). With reference to the Deuteronomic colouring of Psalms 136:19-22, vid., on Psalms 135:10-12; also the expression “Israel His servant” recalls Deuteronomy 32:36 (cf. Psalms 135:14; Psalms 90:13), and still more Isaiah 40:1, where the comprehension of Israel under the unity of this notion has its own proper place. In other respects, too, the Psalm is an echo of earlier model passages. Who alone doeth great wonders sounds like Psalms 72:18 (Psalms 86:10); and the adjective “great” that is added to “wonders” shows that the poet found the formula already in existence. In connection with Psalms 136:5 he has Proverbs 3:19 or Jeremiah 10:12 in his mind; תּבוּנה , like חכמה , is the demiurgic wisdom. Psalms 136:6 calls to mind Isaiah 42:5; Isaiah 44:24; the expression is “above the waters,” as in Psalms 34:2 “upon the seas,” because the water is partly visible and partly invisible מתּחת לארץ (Exodus 20:4). The plural אורים , luces , instead of מארות , lumina (cf. Ezekiel 32:8, מאורי אור ), is without precedent. It is a controverted point whether אורת in Isaiah 26:19 signifies lights (cf. אורה , Psalms 139:12) or herbs (2 Kings 4:39). The plural ממשׁלות is also rare (occurring only besides in Psalms 114:2): it here denotes the dominion of the moon on the one hand, and (going beyond Genesis 1:16) of the stars on the other. בּלּילה , like בּיּום , is the second member of the stat. construct .
Up to this point it is God the absolute in general, the Creator of all things, to the celebration of whose praise they are summoned; and from this point onwards the God of the history of salvation. In Psalms 136:13 גּזר (instead of בּקע , Psalms 78:13; Exodus 14:21; Nehemiah 9:11) of the dividing of the Red Sea is peculiar; גּזרים (Genesis 15:17, side by side with בּתרים ) are the pieces or parts of a thing that is cut up into pieces. נער is a favourite word taken from Exodus 14:27. With reference to the name of the Egyptian ruler Pharaoh (Herodotus also, ii. 111, calls the Pharaoh of the Exodus the son of Sesostris-Rameses Miumun, not Μενόφθας , as he is properly called, but absolutely Φερῶν ), vid., on Psalms 73:22. After the God to whom the praise is to be ascribed has been introduced with ל by always fresh attributes, the ל before the names of Sihon and of Og is perplexing. The words are taken over, as are the six lines of Psalms 136:17-22 in the main, from Psalms 135:10-12, with only a slight alteration in the expression. In Psalms 136:23 the continued influence of the construction הודוּ ל is at an end. The connection by means of שׁ (cf. Psalms 135:8, Psalms 135:10) therefore has reference to the preceding “for His goodness endureth for ever.” The language here has the stamp of the latest period. It is true זכר with Lamed of the object is used even in the earliest Hebrew, but שׁפל is only authenticated by Ecclesiastes 10:6, and פּרק , to break loose = to rescue (the customary Aramaic word for redemption), by Lamentations 5:8, just as in the closing verse, which recurs to the beginning, “God of heaven” is a name for God belonging to the latest literature, Nehemiah 1:4; Nehemiah 2:4. In Psalms 136:23 the praise changes suddenly to that which has been experienced very recently. The attribute in Psalms 136:25 (cf. Psalms 147:9; Psalms 145:15) leads one to look back to a time in which famine befell them together with slavery.