11 Sihon H5511 king H4428 of the Amorites, H567 and Og H5747 king H4428 of Bashan, H1316 and all the kingdoms H4467 of Canaan: H3667
And these are the kings H4428 of the country H776 which Joshua H3091 and the children H1121 of Israel H3478 smote H5221 on this side H5676 Jordan H3383 on the west, H3220 from Baalgad H1171 in the valley H1237 of Lebanon H3844 even unto the mount H2022 Halak, H2510 that goeth up H5927 to Seir; H8165 which Joshua H3091 gave H5414 unto the tribes H7626 of Israel H3478 for a possession H3425 according to their divisions; H4256 In the mountains, H2022 and in the valleys, H8219 and in the plains, H6160 and in the springs, H794 and in the wilderness, H4057 and in the south country; H5045 the Hittites, H2850 the Amorites, H567 and the Canaanites, H3669 the Perizzites, H6522 the Hivites, H2340 and the Jebusites: H2983 The king H4428 of Jericho, H3405 one; H259 the king H4428 of Ai, H5857 which is beside H6654 Bethel, H1008 one; H259 The king H4428 of Jerusalem, H3389 one; H259 the king H4428 of Hebron, H2275 one; H259 The king H4428 of Jarmuth, H3412 one; H259 the king H4428 of Lachish, H3923 one; H259 The king H4428 of Eglon, H5700 one; H259 the king H4428 of Gezer, H1507 one; H259 The king H4428 of Debir, H1688 one; H259 the king H4428 of Geder, H1445 one; H259 The king H4428 of Hormah, H2767 one; H259 the king H4428 of Arad, H6166 one; H259 The king H4428 of Libnah, H3841 one; H259 the king H4428 of Adullam, H5725 one; H259 The king H4428 of Makkedah, H4719 one; H259 the king H4428 of Bethel, H1008 one; H259 The king H4428 of Tappuah, H8599 one; H259 the king H4428 of Hepher, H2660 one; H259 The king H4428 of Aphek, H663 one; H259 the king H4428 of Lasharon, H8289 one; H259 The king H4428 of Madon, H4068 one; H259 the king H4428 of Hazor, H2674 one; H259 The king H4428 of Shimronmeron, H8112 one; H259 the king H4428 of Achshaph, H407 one; H259 The king H4428 of Taanach, H8590 one; H259 the king H4428 of Megiddo, H4023 one; H259 The king H4428 of Kedesh, H6943 one; H259 the king H4428 of Jokneam H3362 of Carmel, H3760 one; H259 The king H4428 of Dor H1756 in the coast H5299 of Dor, H1756 one; H259 the king H4428 of the nations H1471 of Gilgal, H1537 one; H259 The king H4428 of Tirzah, H8656 one: H259 all the kings H4428 thirty H7970 and one. H259
And Israel H3478 sent H7971 messengers H4397 unto Sihon H5511 king H4428 of the Amorites, H567 saying, H559 Let me pass H5674 through thy land: H776 we will not turn H5186 into the fields, H7704 or into the vineyards; H3754 we will not drink H8354 of the waters H4325 of the well: H875 but we will go along H3212 by the king's H4428 high way, H1870 until we be past H5674 thy borders. H1366 And Sihon H5511 would not suffer H5414 Israel H3478 to pass H5674 through his border: H1366 but Sihon H5511 gathered H622 all his people H5971 together, H622 and went out H3318 against H7125 Israel H3478 into the wilderness: H4057 and he came H935 to Jahaz, H3096 and fought H3898 against Israel. H3478 And Israel H3478 smote H5221 him with the edge H6310 of the sword, H2719 and possessed H3423 his land H776 from Arnon H769 unto Jabbok, H2999 even unto the children H1121 of Ammon: H5983 for the border H1366 of the children H1121 of Ammon H5983 was strong. H5794 And Israel H3478 took H3947 all these cities: H5892 and Israel H3478 dwelt H3427 in all the cities H5892 of the Amorites, H567 in Heshbon, H2809 and in all the villages H1323 thereof. For Heshbon H2809 was the city H5892 of Sihon H5511 the king H4428 of the Amorites, H567 who had fought H3898 against the former H7223 king H4428 of Moab, H4124 and taken H3947 all his land H776 out of his hand, H3027 even unto Arnon. H769 Wherefore they that speak in proverbs H4911 say, H559 Come H935 into Heshbon, H2809 let the city H5892 of Sihon H5511 be built H1129 and prepared: H3559 For there is a fire H784 gone out H3318 of Heshbon, H2809 a flame H3852 from the city H7151 of Sihon: H5511 it hath consumed H398 Ar H6144 of Moab, H4124 and the lords of the high places H1181 of Arnon. H769 Woe H188 to thee, Moab! H4124 thou art undone, H6 O people H5971 of Chemosh: H3645 he hath given H5414 his sons H1121 that escaped, H6412 and his daughters, H1323 into captivity H7622 unto Sihon H5511 king H4428 of the Amorites. H567 We have shot H3384 at them; Heshbon H2809 is perished H6 even unto Dibon, H1769 and we have laid them waste H8074 even unto Nophah, H5302 which reacheth unto Medeba. H4311 Thus Israel H3478 dwelt H3427 in the land H776 of the Amorites. H567 And Moses H4872 sent H7971 to spy out H7270 Jaazer, H3270 and they took H3920 the villages H1323 thereof, and drove out H3423 H3423 the Amorites H567 that were there. And they turned H6437 and went up H5927 by the way H1870 of Bashan: H1316 and Og H5747 the king H4428 of Bashan H1316 went out H3318 against H7125 them, he, and all his people, H5971 to the battle H4421 at Edrei. H154 And the LORD H3068 said H559 unto Moses, H4872 Fear H3372 him not: for I have delivered H5414 him into thy hand, H3027 and all his people, H5971 and his land; H776 and thou shalt do H6213 to him as thou didst H6213 unto Sihon H5511 king H4428 of the Amorites, H567 which dwelt H3427 at Heshbon. H2809 So they smote H5221 him, and his sons, H1121 and all his people, H5971 until there was none H1115 left H7604 him alive: H8300 and they possessed H3423 his land. H776
Now it came to pass, when Adonizedek H139 king H4428 of Jerusalem H3389 had heard H8085 how H3588 Joshua H3091 had taken H3920 Ai, H5857 and had utterly destroyed H2763 it; as he had done H6213 to Jericho H3405 and her king, H4428 so he had done H6213 to Ai H5857 and her king; H4428 and how the inhabitants H3427 of Gibeon H1391 had made peace H7999 with Israel, H3478 and were among H7130 them; That they feared H3372 greatly, H3966 because Gibeon H1391 was a great H1419 city, H5892 as one H259 of the royal H4467 cities, H5892 and because it was greater H1419 than Ai, H5857 and all the men H582 thereof were mighty. H1368 Wherefore Adonizedek H139 king H4428 of Jerusalem H3389 sent H7971 unto Hoham H1944 king H4428 of Hebron, H2275 and unto Piram H6502 king H4428 of Jarmuth, H3412 and unto Japhia H3309 king H4428 of Lachish, H3923 and unto Debir H1688 king H4428 of Eglon, H5700 saying, H559 Come up H5927 unto me, and help H5826 me, that we may smite H5221 Gibeon: H1391 for it hath made peace H7999 with Joshua H3091 and with the children H1121 of Israel. H3478 Therefore the five H2568 kings H4428 of the Amorites, H567 the king H4428 of Jerusalem, H3389 the king H4428 of Hebron, H2275 the king H4428 of Jarmuth, H3412 the king H4428 of Lachish, H3923 the king H4428 of Eglon, H5700 gathered themselves together, H622 and went up, H5927 they and all their hosts, H4264 and encamped H2583 before Gibeon, H1391 and made war H3898 against it. And the men H582 of Gibeon H1391 sent H7971 unto Joshua H3091 to the camp H4264 to Gilgal, H1537 saying, H559 Slack H7503 not thy hand H3027 from thy servants; H5650 come up H5927 to us quickly, H4120 and save H3467 us, and help H5826 us: for all the kings H4428 of the Amorites H567 that dwell H3427 in the mountains H2022 are gathered together H6908 against us. So Joshua H3091 ascended H5927 from Gilgal, H1537 he, and all the people H5971 of war H4421 with him, and all the mighty H1368 men of valour. H2428 And the LORD H3068 said H559 unto Joshua, H3091 Fear H3372 them not: for I have delivered H5414 them into thine hand; H3027 there shall not a man H376 of them stand H5975 before H6440 thee. Joshua H3091 therefore came H935 unto them suddenly, H6597 and went up H5927 from Gilgal H1537 all night. H3915 And the LORD H3068 discomfited H2000 them before H6440 Israel, H3478 and slew H5221 them with a great H1419 slaughter H4347 at Gibeon, H1391 and chased H7291 them along the way H1870 that goeth up H4608 to Bethhoron, H1032 and smote H5221 them to Azekah, H5825 and unto Makkedah. H4719 And it came to pass, as they fled H5127 from before H6440 Israel, H3478 and were in the going down H4174 to Bethhoron, H1032 that the LORD H3068 cast down H7993 great H1419 stones H68 from heaven H8064 upon them unto Azekah, H5825 and they died: H4191 they were more H7227 which died H4191 with hailstones H1259 H68 than they whom H834 the children H1121 of Israel H3478 slew H2026 with the sword. H2719 Then spake H1696 Joshua H3091 to the LORD H3068 in the day H3117 when the LORD H3068 delivered up H5414 the Amorites H567 before H6440 the children H1121 of Israel, H3478 and he said H559 in the sight H5869 of Israel, H3478 Sun, H8121 stand thou still H1826 upon Gibeon; H1391 and thou, Moon, H3394 in the valley H6010 of Ajalon. H357
Moreover thou gavest H5414 them kingdoms H4467 and nations, H5971 and didst divide H2505 them into corners: H6285 so they possessed H3423 the land H776 of Sihon, H5511 and the land H776 of the king H4428 of Heshbon, H2809 and the land H776 of Og H5747 king H4428 of Bashan. H1316
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 135
Commentary on Psalms 135 Keil & Delitzsch Commentary
Four-Voiced Hallelujah to the God of Israel, the God of Gods
Psalms 135 is here and there (vid., Tפsefפth Pesachim 117 a ) taken together with Psalms 134:1-3 as one Psalm. The combining of Ps 115 with Psalms 114:1-8 is a misapprehension caused by the inscriptionless character of Ps 115, whereas Ps 135 and Psalms 134:1-3 certainly stand in connection with one another. For the Hallelujah Psalms 135 is, as the mutual relation between the beginning and close of Psalms 134:1-3 shows, a Psalm-song expanded out of this shorter hymn, that is in part drawn from Ps 115.
It is a Psalm in the mosaic style. Even the Latin poet Lucilius transfers the figure of mosaic-work to style, when he says: quam lepide lexeis compostae ut tesserulae omnes ... In the case of Psalms 135 it is not the first time that we have met with this kind of style. We have already had a glimpse of it in Psalms 97:1-12 and Psalms 98:1-9. These Psalms were composed more especially of deutero-Isaianic passages, whereas Psalms 135 takes its tesserulae out of the Law, Prophets, and Psalms.
The beginning is taken from Psalms 134:1; Psalms 135:2 recalls Psalms 116:19 (cf. Psalms 92:14); and Psalms 135:4 is an echo of Deuteronomy 7:6. The servants of Jahve to whom the summons is addressed, are not, as in Psalms 134:1., His official servants in particular, but according to Psalms 135:2 , where the courts, in the plural, are allotted to them as their standing-place, and according to Psalms 135:19-20, those who fear Him as a body. The threefold Jahve at the beginning is then repeated in Jāh ( הללוּ־יהּ , cf. note 1 to PsPsalms 104:35), Jahve , and Jāh . The subject of כּי נעים is by no means Jahve (Hupfeld), whom they did not dare to call נעים in the Old Testament, but either the Name, according to Ps 54:8 (Luther, Hitzig), or, which is favoured by Psalms 147:1 (cf. Proverbs 22:18), the praising of His Name (Appolinaris: ἐπεὶ τόδε καλὸν ἀείδειν ): His Name to praise is a delightful employ, which is incumbent on Israel as the people of His choice and of His possession.
The praise itself now begins. כּי in Psalms 135:4 set forth the ground of the pleasant duty, and the כי that begins this strophe confirms that which warrants the summons out of the riches of the material existing for such a hymn of praise. Worthy is He to be praised, for Israel knows full well that He who hath chosen it is the God of gods. The beginning is taken from Psalms 115:3, and Psalms 135:7 from Jeremiah 10:13 (Psalms 51:16). Heaven, earth, and water are the three kingdoms of created things, as in Exodus 20:4. נשׂיא signifies that which is lifted up, ascended; here, as in Jeremiah, a cloud. The meaning of בּרקים למּטר עשׂה is not: He makes lightnings into rain, i.e., resolves them as it were into rain, which is unnatural; but either according to Zechariah 10:1 : He produces lightnings in behalf of rain, in order that the rain may pour down in consequence of the thunder and lightning, or poetically: He makes lightnings for the rain, so that the rain is announced (Apollinaris) and accompanied by them. Instead of מוצא (cf. Psalms 78:16; Psalms 105:43), which does not admit of the retreating of the tone, the expression is מוצא , the ground-form of the part. Hiph . for plurals like מחצרים , מחלמים , מעזרים , perhaps not without being influenced by the ויּוצא in Jeremiah, for it is not מוצא from מצא that signifies “producing,” but מוציא = מפיק . The metaphor of the treasuries is like Job 38:22. What is intended is the fulness of divine power, in which lie the grounds of the origin and the impulses of all things in nature.
Worthy is He to be praised, for He is the Redeemer out of Egypt. בּתוככי as in Psalms 116:19, cf. Psalms 105:27.
Worthy is He to be praised, for He is the Conqueror of the Land of Promise. in connection with Psalms 135:10 one is reminded of Deuteronomy 4:38; Deuteronomy 7:1; Deuteronomy 9:1; Deuteronomy 11:23; Joshua 23:9. גּוים רבּים are here not many, but great peoples (cf. גּדלים in Psalms 136:17), since the parallel word עצוּמים is by no means intended of a powerful number, but of powerful might (cf. Isaiah 53:12). As to the rest also, the poet follows the Book of Deuteronomy: viz., לכל ממלכות as in Deuteronomy 3:21, and נתן נחלה as in Deuteronomy 4:38 and other passages. It is all Deuteronomic with the exception of the שׁ , and the ל e in Psalms 135:11 as the nota accus . (as in Psalms 136:19., cf. Psalms 69:6; Psalms 116:16; Psalms 129:3); the construction of הרג is just as Aramaizing in Job 5:2; 2 Samuel 3:30 (where 2 Samuel 3:30-31, like 2 Samuel 3:36-37, are a later explanatory addition). The הרג alternating with הכּה is, next to the two kings, also referred to the kingdoms of Canaan, viz., their inhabitants. Og was also an Amoritish king, Deuteronomy 3:8.
This God who rules so praiseworthily in the universe and in the history of Israel is the same yesterday, and to-day, and for ever. Just as Psalms 135:13 (cf. Psalms 102:13) is taken from Exodus 3:15, so Psalms 135:14 is taken from Deuteronomy 32:36, cf. Psalms 90:13, and vid., on Hebrews 10:30-31.
For the good of His proved church He ever proves Himself to be the Living God, whereas idols and idol-worshippers are vain - throughout following Psalms 115:4-8, but with some abridgments. Here only the אף used as a particle recalls what is said there of the organ of smell ( אף ) of the idols that smells not, just as the רוּח which is here (as in Jeremiah 10:14) denied to the idols recalls the הריח denied to them there. It is to be rendered: also there is not a being of breath, i.e., there is no breath at all, not a trace thereof, in their mouth. It is different in 1 Samuel 21:9, where אין ישׁ (not אין ) is meant to be equivalent to the Aramaic אין אית , num ( an ) est ; אין is North-Palestinian, and equivalent to the interrogatory אם (after which the Targum renders אלּוּ אית ).
A call to the praise of Jahve, who is exalted above the gods of the nations, addressed to Israel as a whole, rounds off the Psalm by recurring to its beginning. The threefold call in Psalms 115:9-11; Psalms 118:2-4, is rendered fourfold here by the introduction of the house of the Levites, and the wishing of a blessing in Psalms 134:3 is turned into an ascription of praise. Zion, whence Jahve's self-attestation, so rich in power and loving-kindness, is spread abroad, is also to be the place whence His glorious attestation by the mouth of men is spread abroad. History has realized this.