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Psalms 146:5 Young's Literal Translation (YLT)

5 O the happiness of him Who hath the God of Jacob for his help, His hope `is' on Jehovah his God,

Cross Reference

Psalms 71:5 YLT

For Thou `art' my hope, O Lord Jehovah, My trust from my youth.

Psalms 144:15 YLT

O the happiness of the people that is thus, O the happiness of the people whose God `is' Jehovah!

Jeremiah 17:7-8 YLT

Blessed `is' the man who trusteth in Jehovah, And whose confidence hath been Jehovah. And hath been as a tree planted by waters, And by a rivulet he sendeth forth his roots, And he doth not see when heat cometh, And his leaf hath been green, And in a year of dearth he is not sorrowful, Nor doth he cease from making fruit.

Exodus 3:6 YLT

He saith also, `I `am' the God of thy father, God of Abraham, God of Isaac, and God of Jacob;' and Moses hideth his face, for he is afraid to look towards God.

Psalms 33:12 YLT

O the happiness of the nation whose God `is' Jehovah, Of the people He did choose, For an inheritance to Him.

Genesis 32:24-29 YLT

And Jacob is left alone, and one wrestleth with him till the ascending of the dawn; and he seeth that he is not able for him, and he cometh against the hollow of his thigh, and the hollow of Jacob's thigh is disjointed in his wrestling with him; and he saith, `Send me away, for the dawn hath ascended:' and he saith, `I send thee not away, except thou hast blessed me.' And he saith unto him, `What `is' thy name?' and he saith, `Jacob.' And he saith, `Thy name is no more called Jacob, but Israel; for thou hast been a prince with God and with men, and dost prevail.' And Jacob asketh, and saith, `Declare, I pray thee, thy name;' and he saith, `Why `is' this, thou askest for My name?' and He blesseth him there.

Genesis 50:17 YLT

Thus ye do say to Joseph, I pray thee, bear, I pray thee, with the transgression of thy brethren, and their sin, for they have done thee evil; and now, bear, we pray thee, with the transgression of the servants of the God of thy father;' and Joseph weepeth in their speaking unto him.

Deuteronomy 33:29 YLT

O thy happiness, O Israel! who is like thee? A people saved by Jehovah, The shield of thy help, And He who `is' the sword of thine excellency: And thine enemies are subdued for thee, And thou on their high places dost tread.'

Psalms 39:7 YLT

And, now, what have I expected? O Lord, my hope -- it `is' of Thee.

Psalms 46:7 YLT

Jehovah of Hosts `is' with us, A tower for us `is' the God of Jacob. Selah.

Psalms 46:11 YLT

Jehovah of hosts `is' with us, A tower for us `is' the God of Jacob! Selah.

Psalms 84:8 YLT

O Jehovah, God of Hosts, hear my prayer, Give ear, O God of Jacob. Selah.

Psalms 84:12 YLT

Jehovah of Hosts! O the happiness of a man trusting in Thee.

1 Peter 1:21 YLT

who through him do believe in God, who did raise out of the dead, and glory to him did give, so that your faith and hope may be in God.

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 146

Commentary on Psalms 146 Keil & Delitzsch Commentary


Introduction

Hallelujah to God the One True Helper

The Psalter now draws to a close with five Hallelujah Psalms. This first closing Hallelujah has many points of coincidence with the foregoing alphabetical hymn (compare אחללה in Psalms 146:2 with Psalms 145:2; שׂברו in Psalms 146:5 with Psalms 145:15; “who giveth bread to the hungry” in Psalms 146:7 with Psalms 145:15.; “who maketh the blind to see” in Psalms 146:8 with Psalms 145:14; “Jahve reigneth, etc.,” in Psalms 146:10 with Psalms 145:13) - the same range of thought betrays one author. In the lxx Psalms 146:1 (according to its enumeration four Psalms, viz., Psalms 145:1, Psalms 147 being split up into two) have the inscription Ἀλληλούια. Ἀγγαίου καὶ Ζαχαρίου , which is repeated four times. These Psalms appear to have formed a separate Hallel, which is referred back to these prophets, in the old liturgy of the second Temple. Later on they became, together with Psalms 149:1, an integral part of the daily morning prayer, and in fact of the פסוקי דזמרה , i.e., of the mosaic-work of Psalms and other poetical pieces that was incorporated in the morning prayer, and are called eve in Shabbath 118 b Hallel ,

(Note: Rashi, however, understands only Psalms 148:1-14 and Psalms 150:1-6 by פסוקי דזמרה in that passage.)

but expressly distinguished from the Hallel to be recited at the Passover and other feasts, which is called “the Egyptian Hallel.” In distinction from this, Krochmal calls these five Psalms the Greek Hallel. But there is nothing to oblige us to come down beyond the time of Ezra and Nehemiah. The agreement between 1 Macc. 2:63 ( ἔστρεψεν εἰς τὸν χοῦν αὐτοῦ καὶ ὁ διαλογισμὸς αὐτοῦ ἀπώλετο ) and Psalms 146:4 of our Psalm, which Hitzig has turned to good account, does not decide anything concerning the age of the Psalm, but only shows that it was in existence at the time of the author of the First Book of Maccabees, - a point in favour of which we were not in need of any proof. But there was just as much ground for dissuading against putting confidence in princes in the time of the Persians as in that of the Grecian domination.


Verses 1-4

Instead of “bless,” as in Psalms 103:1; Psalms 104:1, the poet of this Psalm says “praise.” When he attunes his sole to the praise of God, he puts himself personally into this mood of mind, and therefore goes on to say “I will praise.” He will, however, not only praise God in the song which he is beginning, but כּחיּי (vid., on Psalms 63:5), fillling up his life with it, or בּעודי (prop. “in my yet-being,” with the suffix of the noun, whereas עודנּי with the verbal suffix is “I still am”), so that his continued life is also a constant continued praising, viz., (and this is in the mind of the poet here, even at the commencment of the Psalm) of the God and Kings who, as being the Almighty, Eternal, and unchangeably Faithful One, is the true ground of confidence. The warning against putting trust in princes calls to mind Psalms 118:8. The clause: the son of man, who has no help that he could afford, is to be understood according to Ps 60:13. The following לאדמתו shows that the poet by expression בּן־אדם combines the thoughts of Genesis 2:7 and Genesis 3:19. If his breath goes forth, he says, basing the untrustworthiness and feebleness of the son of Adam upon the inevitable final destiny of the son of Adam taken out of the ground, then he returns to his earth, i.e., the earth of his first beginning; cf. the more exact expression אל־עפרם , after which the εἰς τὴν γῆν αὐτοῦ of the lxx is exchanged for εἰς τὸν χοῦν αὐτοῦ in 1 Macc. 2:63: On the hypothetical relation of the first future clause to the second, cf. Psalms 139:8-10, Psalms 139:18; Ew. §357, b . In that day, the inevitable day of death, the projects or plans of man are at once and forever at an end. The ἅπ. λεγ . עשׁתּנת describes these with the collateral notion of the subtleness and magnitude.


Verses 5-7

Man's help is of no avail; blessed is he (this is the last of the twenty-five אשׁרי of the Psalter), on the contrary, who has the God of Jacob ( שׁאל like שׁיהוה in Psalms 144:15) as Him in whom is his succour ( בּעזרו with Beth essentiae , vid., on Psalms 35:2) - he, whose confidence ( שׂבר as in Psalms 119:116) rests on Jahve, whom he can by faith call his God. Men often are not able to give help although they might be willing to do so: He, however, is the Almighty, the Creator of the heavens, the earth, and the sea, and of all living things that fill these three (cf. Nehemiah 9:6). Men easily change their mind and do not keep their word: He, however, is He who keepeth truth or faithfulness, inasmuch as He unchangeably adheres to the fulfilling of His promises. שׁמר אמת is in form equivalent substantially to שׁמר חסד and שׁמר הבּרית . And that which He is able to do as being the Almighty, and cannot as being the Truthful One leave undone, is also really His mode of active manifestation made evident in practical proofs: He obtains right for the oppressed, gives bread to the hungry, and consequently proves Himself to be the succour of those who suffer wrong without doing wrong, and as the provider for those who look for their daily bread from His gracious hand. With השּׁמר , the only determinate participle, the faithfulness of God to His promises is made especially prominent.


Verses 7-10

The five lines beginning with Jahve belong together. Each consists of three words, which in the main is also the favourite measure of the lines in the Book of Job. The expression is as brief as possible. התּיר is transferred from the yoke and chains to the person himself who is bound, and פּקח is transferred from the eyes of the blind to the person himself. The five lines celebrate the God of the five-divisioned Tôra, which furnishes abundant examples for these celebrations, and is directed with most considerate tenderness towards the strangers, orphans, and widows in particular. The orphan and the widow, says the sixth line, doth He recover, strengthen (with reference to עודד see Psalms 20:9; Psalms 31:12). Valde gratus mihi est hic Psalmus , Bakius observes, ob Trifolium illud Dei: Advenas, Pupillos, et Viduas, versu uno luculentissime depictum, id quod in toto Psalterio nullibi fit . Whilst Jahve, however, makes the manifold sorrows of His saints to have a blessed issue, He bends ( יאוּת ) the way of the wicked, so that it leads into error and ends in the abyss (Psalms 1:6). This judicial manifestation of Jahve has only one line devoted to it. For He rules in love and in wrath, but delights most of all to rule in love. Jahve is, however, the God of Zion. The eternal duration of His kingdom is also the guarantee for its future glorious completion, for the victory of love. Hallelujah!