19 Sihon H5511 king H4428 of the Amorites: H567 for his mercy H2617 endureth for ever: H5769
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
But Sihon H5511 king H4428 of Heshbon H2809 would H14 not let us pass H5674 by him: for the LORD H3068 thy God H430 hardened H7185 his spirit, H7307 and made his heart H3824 obstinate, H553 that he might deliver H5414 him into thy hand, H3027 as appeareth this day. H3117 And the LORD H3068 said H559 unto me, Behold, H7200 I have begun H2490 to give H5414 Sihon H5511 and his land H776 before H6440 thee: begin H2490 to possess, H3423 that thou mayest inherit H3423 his land. H776 Then Sihon H5511 came out H3318 against H7125 us, he and all his people, H5971 to fight H4421 at Jahaz. H3096 And the LORD H3068 our God H430 delivered H5414 him before H6440 us; and we smote H5221 him, and his sons, H1121 and all his people. H5971 And we took H3920 all his cities H5892 at that time, H6256 and utterly destroyed H2763 the men, H4962 and the women, H802 and the little ones, H2945 of every city, H5892 we left H7604 none to remain: H8300 Only the cattle H929 we took for a prey H962 unto ourselves, and the spoil H7998 of the cities H5892 which we took. H3920 From Aroer, H6177 which is by the brink H8193 of the river H5158 of Arnon, H769 and from the city H5892 that is by the river, H5158 even unto Gilead, H1568 there was not one city H7151 too strong H7682 for us: the LORD H3068 our God H430 delivered H5414 all unto us: H6440
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.