{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/psa105.htm","path":"bib/cmt/kad/psa105.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/psa105.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nThanksgiving Hymn in Honour of God Who Is Attested in the Earliest History of Israel\nWe have here another Psalm closing with Hallelujah, which opens the series of the Hodu-Psalms. Such is the name we give only to Psalms which begin with \u05d4\u05d5\u05d3\u05d5 (Ps 105, Ps 107, Ps 118, Ps 136), just as we call those which begin with \u05d4\u05dc\u05dc\u05d5\u05d9\u05d4 (Ps 106, Psa 111:1, Psa 117:1-2, Ps 135, Psa 146:1) Hallelujah-Psalms (alleluiatici). The expression \u05dc\u05d4\u05dc\u05bc\u05dc \u05d5\u05bc\u05dc\u05d4\u05d5\u05d3\u05d5\u05ea, which frequently occurs in the books of Chronicles, Ezra, and Nehemiah, points to these two kinds of Psalms, or at least to their key-notes.\nThe festival song which David, according to Ch1 16:7, handed over to Asaph and his brethren for musical execution at the setting down of the Ark and the opening of divine service on Zion, is, so far as its first part is concerned (Ch1 16:8-22), taken from our Psalm (Psa 105:1), which is then followed by Psa 96:1-13 as a second part, and is closed with Psa 106:1, Psa 106:47-48. Hitzig regards the festival song in the chronicler as the original, and the respective parallels in the Psalms as \"layers or shoots.\" \"The chronicler,\" says he, \"there produces with labour, and therefore himself seeking foreign aid, a song for a past that is dead.\" But the transition from Psa 105:22 to Psa 105:23 and from Psa 105:33 to Psa 105:34, so devoid of connection, the taking over of the verse out of Ps 106 referring to the Babylonian exile into Psa 105:35, and even of the doxology of the Fourth Book, regarded as an integral part of the Psalm, into Psa 105:36, refute that perversion of the right relation which has been attempted in the interest of the Maccabaean Psalms. That festival song in the chronicler, as has been shown again very recently by Riehm and K\u05e6hler, is a compilation of parts of songs already at hand, arranged for a definite purpose. Starting on the assumption that the Psalms as a whole are Davidic (just as all the Proverbs are Salomonic), because David called the poetry of the Psalms used in religious worship into existence, the attempt is made in that festival song to represent the opening of the worship on Zion, at that time in strains belonging to the Davidic Psalms.\nSo far as the subject-matter is concerned, Psalms 105 attaches itself to the Asaph Ps 78, which recapitulates the history of Israel. The recapitulation here, however, is made not with any didactic purpose, but with the purpose of forming a hymn, and does not come down beyond the time of Moses and Joshua. Its source is likewise the T\u05e4ra as it now lies before us. The poet epitomizes what the T\u05e4ra narrates, and clothes it in a poetic garb.\nInvitation to the praise - praise that resounds far and wide among the peoples - of the God who has become manifest wondrously in the deeds and words connected with the history of the founding of Israel. \u05d4\u05d5\u05d3\u05d4 \u05dc\u05d4, as in Psa 33:2; Psa 75:2, of a praising and thankful confession offered to God; \u05e7\u05e8\u05d0 \u05d1\u05e9\u05c1\u05dd \u05d4, to call with the name of Jahve, i.e., to call upon it, of an audible, solemn attestation of God in prayer and in discourse (Symmachus, \u03ba\u03b7\u03c1\u03cd\u03c3\u03c3\u03b5\u03c4\u03b5). The joy of heart\n(Note: The Mugrash of \u05d9\u05e9\u05c2\u05de\u05d7 with the following Legarme seems here to be of equal value with Zakeph, Ch1 16:10.)\nthat is desired is the condition of a joyous opening of the mouth and Israel's own stedfast turning towards Jahve, the condition of all salutary result; for it is only His \"strength\" that breaks through all dangers, and His \"face\" that lightens up all darkness. \u05de\u05e9\u05c1\u05e4\u05bc\u05d8\u05d9\u05be\u05e4\u05bc\u05d9\u05d5, as Psa 105:7 teaches, are God's judicial utterances, which have been executed without any hindrance, more particularly in the case of the Egyptians, their Pharaoh, and their gods. The chronicler has \u05e4\u05bc\u05d9\u05d4\u05d5\u05bc and \u05d6\u05e8\u05e2 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc, which is so far unsuitable as one does not know whether \u05e2\u05d1\u05d3\u05d5 is to be referred to \"Israel\" the patriarch, or to the \"seed of Israel,\" the nation; the latter reference would be deutero-Isaianic. In both texts the lxx reads \u05e2\u05d1\u05d3\u05d5 (ye His servants).\nThe poet now begins himself to do that to which he encourages Israel. Jahve is Israel's God: His righteous rule extends over the whole earth, whilst His people experience His inviolable faithfulness to His covenant. \u05d9\u05d4\u05d5\u05d4 in Psa 105:7 is in apposition to \u05d4\u05d5\u05bc\u05d0, for the God who bears this name is as a matter of course the object of the song of praise. \u05d6\u05db\u05e8 is the perfect of practically pledges certainty (cf. Psa 111:5, where we find instead the future of confident prospect). The chronicler has \u05d6\u05db\u05e8\u05d5\u05bc instead (lxx again something different: \u03bc\u03bd\u03b7\u03bc\u03bf\u03bd\u03b5\u03cd\u03c9\u03bc\u03b5\u03bd); but the object is not the demanding but the promissory side of the covenant, so that consequently it is not Israel's remembering but God's that is spoken of. He remembers His covenant in all time to come, so that exile and want of independence as a state are only temporary, exceptional conditions. \u05e6\u05d5\u05bc\u05d4 has its radical signification here, to establish, institute, Psa 111:9. \u05dc\u05d0\u05dc\u05e3 \u05d3\u05bc\u05d5\u05e8 (in which expression \u05d3\u05d5\u05e8 is a specifying accusative) is taken from Deu 7:9. And since \u05d3\u05bc\u05d1\u05e8 is the covenant word of promise, it can be continued \u05d0\u05e9\u05c1\u05e8 \u05db\u05bc\u05e8\u05ea; and Hag 2:5 (vid., Khler thereon) shows that \u05d0\u05e9\u05c1\u05e8 is not joined to \u05d1\u05e8\u05d9\u05ea\u05d5 over Psa 105:8. \u05d5\u05bc\u05e9\u05c1\u05d1\u05d5\u05bc\u05e2\u05ea\u05d5, however, is a second object to \u05d6\u05db\u05e8 (since \u05d3\u05bc\u05d1\u05e8 with what belongs to it as an apposition is out of the question). It is the oath on Moriah (Gen 22:16) that is meant, which applied to Abraham and his seed. \u05dc\u05d9\u05e9\u05c2\u05d7\u05e7 (chronicler \u05dc\u05d9\u05e6\u05d7\u05e7), as in Amo 7:9; Jer 33:26. To \u05d6\u05db\u05e8 is appended \u05d5\u05d9\u05bc\u05e2\u05de\u05e8\u05d3\u05d4; the suffix, intended as neuter, points to what follows, viz., this, that Canaan shall be Israel's hereditary land. From Abraham and Isaac we come to Jacob-Israel, who as being the father of the twelve is the twelve-tribe nation itself that is coming into existence; hence the plural can alternate with the singular in Psa 105:11. \u05d0\u05ea\u05be\u05d0\u05e8\u05e5 \u05db\u05bc\u05e0\u05e2\u05df (chronicler, without the \u05d0\u05ea) is an accusative of the object, and \u05d7\u05d1\u05dc \u05e0\u05d7\u05dc\u05ea\u05db\u05dd accusative of the predicate: the land of Canaan as the province of your own hereditary possession measured out with a measuring line (Psa 78:55).\nThe poet now celebrates the divine preservation which had sway over the small beginnings of Israel, when it made the patriarchs proof against harm on their wanderings. \"Men of number\" are such as can be easily counted, vid., the confessions in Gen 34:30; Deu 26:5; \u05d5\u05d9\u05bc\u05ea\u05d4\u05dc\u05bc\u05db\u05d5\u05bc places the claim upon the hospitality at one time of this people and at another time of that people in the connection with it of cause and effect. \u05db\u05bc\u05de\u05e2\u05d8, as a small number, only such a small number, signifies, as being virtually an adjective: inconsiderable, insignificant, worthless (Pro 10:20). \u05d1\u05bc\u05d4\u05bc refers to Canaan. In Psa 105:13 the way in which the words \u05d2\u05bc\u05d5\u05d9 and \u05e2\u05dd alternate is instructive: the former signifies the nation, bound together by a common origin, language, country, and descent; the latter the people, bound together by unity of government.\n(Note: For this reason a king says \u05e2\u05de\u05bc\u05d9, not \u05d2\u05bc\u05d5\u05d9\u05d9; and \u05d2\u05bc\u05d5\u05d9 only occurs twice with a suffix, which refers to Jahve (Psa 106:5; Zep 2:9); for this reason \u05d2\u05bc\u05d5\u05d9, frequently side by side with \u05e2\u05dd, is the nobler word, e.g., in Deu 32:21; Jer 2:11; for this reason \u05e2\u05dd is frequently added to \u05d2\u05bc\u05d5\u05d9 as a dignitative predicate, Exo 33:13; Deu 4:6; and for this reason \u05d2\u05bc\u05d5\u05d9\u05dd and \u05e2\u05dd \u05d4 are used antithetically.)\nThe apodosis does not begin until Psa 105:14. It is different in connection with \u05d1\u05bc\u05d4\u05d9\u05d5\u05ea\u05db\u05dd in the text of the chronicler, and in this passage in the Psalter of the Syriac version, according to which Psa 105:12 ought to be jointed to the preceding group. The variation \u05d5\u05de\u05de\u05de\u05dc\u05db\u05d4 instead of \u05de\u05de\u05de\u05dc\u05db\u05d4 is of no consequence; but \u05dc\u05d0\u05d9\u05e9\u05c1 (to any one whomsoever) instead of \u05d0\u05d3\u05dd, in connection with \u05d4\u05e0\u05d9\u05d7, restores the current mode of expression (Ecc 5:11; Sa2 16:11; Hos 4:17) instead of one which is without support elsewhere, but which follows the model of \u05e0\u05ea\u05df, \u05e0\u05d8\u05e9\u05c1, Gen 31:28 (cf. supra p. 171); whilst on the other hand \u05d5\u05d1\u05e0\u05d1\u05d9\u05d0\u05d9 instead of \u05d5\u05dc\u05e0\u05d1\u05d9\u05d0\u05d9 substitutes an expression that cannot be supported for the current one (Gen 19:9; Rut 1:21). In Psa 105:14 the poet has the three histories of the preservation of the wives of the patriarchs in his mind, viz., of Sarah in Egypt (Gen. 12), and of Sarah and of Rebekah both in Philistia (Psa 20:1-9, Psa 26:1-12, cf. especially Psa 26:11). In the second instance God declares the patriarch to be a \"prophet\" (Psa 20:7). The one mention has reference to this and the other to Gen. 17, where Abram is set apart to be the father of peoples and kings, and Sarai to be a princess. They are called \u05de\u05e9\u05c1\u05d9\u05d4\u05d9\u05dd (a passive form) as eing God-chosen princes, and \u05e0\u05d1\u05d9\u05d0\u05d9\u05dd (an intensive active form, from \u05e0\u05d1\u05d0, root \u05e0\u05d1, to divulge), not as being inspired ones (Hupfeld), but as being God's spokesmen (cf. Exo 7:1. with Exo 4:15.), therefore as being the recipients and mediators of a divine revelation.\n\"To call up a famine\" is also a prose expression in Kg2 8:1. To break the staff of bread (i.e., the staff which bread is to man) is a very old metaphor, Lev 26:26. That the selling of Joseph was, providentially regarded, a \"sending before,\" he himself says in Gen 45:5. Psa 102:24 throws light upon the meaning of \u05e2\u05e0\u05bc\u05d4 \u05d1. The Ker\u05de \u05e8\u05d2\u05dc\u05d5 is just as much without any occasion to justify it as \u05e2\u05d9\u05e0\u05d5 in Ecc 4:8 (for \u05e2\u05d9\u05e0\u05d9\u05d5). The statement that iron came upon his soul is intended to say that he had to endure in iron fetters sufferings that threatened his life. Most expositors take \u05d1\u05bc\u05e8\u05d6\u05dc as equivalent to \u05d1\u05bc\u05d1\u05bc\u05e8\u05d6\u05dc, but Hitzig rightly takes \u05e0\u05e4\u05e9\u05c1\u05d5 as an object, following the Targum; for \u05d1\u05e8\u05d6\u05dc as a name of an iron fetter\n(Note: Also in ancient Arabic firzil (after the Aramaic \u05e4\u05e8\u05d6\u05dc\u05d0) directly signifies an iron fetter (and the large smith's shears for cutting the iron), whence the verb. denom. Arab. farzala, c. acc. pers., to put any one into iron chains. Iron is called \u05d1\u05bc\u05e8\u05d6\u05dc from \u05d1\u05bc\u05e8\u05d6, to pierce, like the Arabic \u1e25d\u0131\u0302d, as being the material of which pointed tools are made.)\ncan change its gender, as do, e.g., \u05e6\u05e4\u05d5\u05df as a name of the north wind, and \u05db\u05d1\u05d5\u05d3 as a name of the soul. The imprisonment (so harsh at the commencement) lasted over ten years, until at last Joseph's word cam to pass, viz., the word concerning this exaltation which had been revealed to him in dreams (Gen 42:9). According to Psa 107:20, \u05d3\u05d1\u05e8\u05d5 appears to be the word of Jahve, but then one would expect from Psa 105:19 a more parallel turn of expression. What is meant is Joseph's open-hearted word concerning his visions, and \u05d0\u05de\u05e8\u05ea \u05d4 is the revelation of God conveying His promises, which came to him in the same form, which had to try, to prove, and to purify him (\u05e6\u05e8\u05e3 as in Psa 17:3, and frequently), inasmuch as he was not to be raised to honour without having in a state of deep abasement proved a faithfulness that wavered not, and a confidence that knew no despair. The divine \"word\" is conceived of as a living effectual power, as in Psa 119:50. The representation of the exaltation begins, according to Gen 41:14, with \u05e9\u05c1\u05dc\u05d7\u05be\u05de\u05dc\u05da\n(Note: Here \u05e9\u05c1\u05dc\u05d7 is united by Makkeph with the following word, to which it hurries on, whereas in Psa 105:28 it has its own accent, a circumstance to which the Masora has directed attention in the apophthegm: \u05e9\u05c1\u05dc\u05d5\u05d7\u05d9 \u05d3\u05de\u05dc\u05db\u05d0 \u05d6\u05e8\u05d9\u05d6\u05d9\u05df \u05e9\u05c1\u05dc\u05d5\u05d7\u05d9 \u05d3\u05d7\u05e9\u05c1\u05d5\u05db\u05d0 \u05de\u05ea\u05d9\u05e0\u05d9\u05df (the emissaries of the king are in haste, those of darkness are tardy); vid., Baer, Thorath Emeth, p. 22.)\nand follows Gen 41:39-41, Gen 41:44, very closely as to the rest, according to which \u05d1\u05bc\u05e0\u05e4\u05e9\u05c1\u05d5 is a collateral definition to \u05dc\u05d0\u05e1\u05bc\u05e8 (with an orthophonic Dag.) in the sense of \u05d1\u05bc\u05e8\u05e6\u05d5\u05e0\u05d5: by his soul, i.e., by virtue of his will (vid., Psychology, S. 202; tr. p. 239). In consequence of this exaltation of Joseph, Jacob-Israel came then into Egypt, and sojourned there as in a protecting house of shelter (concerning \u05d2\u05bc\u05d5\u05bc\u05e8, vid., supra, p. 414). Egypt is called (Psa 105:23, Psa 105:27) the land of Chaam, as in Psa 78:51; according to Plutarch, in the vernacular the black land, from the dark ashy grey colouring which the deposited mud of the Nile gives to the ground. There Israel became a powerful, numerous people (Exo 1:7; Deu 26:5), greater than their oppressors.\nNarration of the exodus out of Egypt after the plagues that went forth over that land. Psa 105:25 tells how the Egyptians became their \"oppressors.\" It was indirectly God's work, inasmuch as He gave increasing might to His people, which excited their jealousy. The craft reached its highest pitch in the weakening of the Israelites that was aimed at by killing all the male children that were born. \u05d3\u05bc\u05d1\u05e8\u05d9 signifies facts, instances, as in Psa 65:4; Psa 145:5. Here, too, as in Ps 78, the miraculous judgments of the ten plagues to not stand in exactly historical order. The poet begins with the ninth, which was the most distinct self-representation of divine wrath, viz., the darkness (Exo 10:21-29): sh\u0101'lach ch\u014d'shech. The former word (\u05e9\u05c1\u05dc\u05d7) has an orthophonic Gaja by the final syllable, which warns the reader audibly to utter the guttural of the toneless final syllable, which might here be easily slurred over. The Hiph. \u05d4\u05d7\u05e9\u05c1\u05d9\u05da has its causative signification here, as also in Jer 13:16; the contracted mode of writing with i instead of \u0131\u0302 may be occasioned by the Waw convers. Psa 105:28 cannot be referred to the Egyptians; for the expression would be a mistaken one for the final compliance, which was wrung from them, and the interrogative way of taking it: nonne rebellarunt, is forced: the cancelling of the \u05dc\u05d0, however (lxx and Syriac), makes the thought halting. Hitzig proposes \u05d5\u05dc\u05d0 \u05e9\u05c1\u05de\u05e8\u05d5: they observed not His words; but this, too, sounds flat and awkward when said of the Egyptians. The subject will therefore be the same as the subject of \u05e9\u05c2\u05de\u05d5\u05bc; and of Moses and Aaron, in contrast to the behaviour at M\u00ea-Mer\u0131\u0302bah (Num 20:24; Num 27:14; cf. Kg1 13:21, Kg1 13:26), it is said that this time they rebelled not against the words (Ker, without any ground: the word) of God, but executed the terrible commands accurately and willingly. From the ninth plague the poet in Psa 105:29 passes over to the first (Exo 7:14-25), viz., the red blood is appended to the black darkness. The second plague follows, viz., the frogs (Exo 8:1-15); Psa 105:20 looks as though it were stunted, but neither has the lxx read any \u05d5\u05d9\u05d1\u05d0\u05d5 (\u05d5\u05d9\u05e2\u05dc\u05d5), Ex. 7:28. In Psa 105:31 he next briefly touches upon the fourth plague, viz., the gad-fly, \u05e2\u05e8\u05d1, lxx \u03ba\u03c5\u03bd\u03cc\u03bc\u03c5\u03b9\u03b1 (Exo 8:20-32, vid., on Psa 78:45), and the third (Exo 8:16-19), viz., the gnats, which are passed over in Ps 78. From the third plague the poet in Psa 105:32, Psa 105:33 takes a leap over to the seventh, viz., the hail (Ex 9:13-35). In Psa 105:32 he has Exo 9:24 before his mind, according to which masses of fire descended with the hail; and in Psa 105:33 (as in Psa 78:47) he fills in the details of Exo 9:25. The seventh plague is followed by the eighth in Psa 105:34, Psa 105:35, viz., the locust (Ex 10:1-20), to which \u05d9\u05dc\u05e7 (the grasshopper) is the parallel word here, just as \u05d7\u05e1\u05d9\u05dc (the cricket) is in Psa 78:46. The expression of innumerableness is the same as in Psa 104:25. The fifth plague, viz., the pestilence, murrain (Exo 9:1-7), and the sixth, viz., \u05e9\u05c1\u05d7\u05d9\u05df, boils (Exo 9:8-12), are left unmentioned; and the tenth plague closes, viz., the smiting of the first-born (Exo 11:1.), which Psa 105:36 expresses in the Asaphic language of Psa 78:51. Without any mention of the institution of the Passover, the tenth plague is followed by the departure with the vessels of silver and gold asked for from the Egyptians (Exo 12:35; Exo 11:2; Exo 3:22). The Egyptians were glad to get rid of the people whose detention threatened them with total destruction (Exo 12:33). The poet here draws from Isa 5:27; Isa 14:31; Isa 63:13, and Exo 15:16. The suffix of \u05e9\u05c1\u05d1\u05d8\u05d9\u05d5 refers to the chief subject of the assertion, viz., to God, according to Psa 122:4, although manifestly enough the reference to Israel is also possible (Num 24:2).\nNow follows the miraculous guidance through the desert to the taking possession of Canaan. The fact that the cloud (\u05e2\u05e0\u05df, root \u05e2\u05df, to meet, to present itself to view, whence the Arabic \u201b\u0103n\u0103n, the visible outward side of the vault of heaven) by day, and becoming like fire by night, was their guide (Exo 13:21), is left out of consideration in Psa 105:39. With \u05dc\u05de\u05e1\u05da we are not to associate the idea of a covering against foes, Exo 14:19., but of a covering from the smiting sun, for \u05e4\u05bc\u05e8\u05e9\u05c1 (Exo 40:19), as in Isa 4:5., points to the idea of a canopy. In connection with the sending of the quails the tempting character of the desire is only momentarily dwelt upon, the greater emphasis is laid on the omnipotence of the divine goodness which responded to it. \u05e9\u05c1\u05d0\u05dc\u05d5\u05bc is to be read instead of \u05e9\u05c1\u05d0\u05dc, the w before w having been overlooked; and the Ker\u05de writes and points \u05e9\u05c2\u05dc\u05d9\u05d5 (like \u05e1\u05ea\u05d9\u05d5, \u05e2\u05e0\u05d9\u05d5) in order to secure the correct pronunciation, after the analogy of the plural termination \u05d9\u05d5-. The bread of heaven (Psa 78:24.) is the manna. In Psa 105:41 the giving of water out of the rock at Rephidim and at Kadesh are brought together; the expression corresponds better to the former instance (Exo 17:6, cf. Num 20:11). \u05d4\u05dc\u05db\u05d5\u05bc refers to the waters, and \u05e0\u05d4\u05e8 for \u05db\u05bc\u05e0\u05bc\u05d4\u05e8\u05d5\u05ea, Psa 78:16, is, as in Psa 22:14, an equation instead of a comparison. In this miraculous escort the patriarchal promise moves on towards its fulfilment; the holy word of promise, and the stedfast, proved faith of Abraham - these were the two motives. The second \u05d0\u05ea is, like the first, a sign of the object, not a preposition (lxx, Targum), in connection with which Psa 105:42 would be a continuation of Psa 105:42, dragging on without any parallelism. Joy and exulting are mentioned as the mood of the redeemed ones with reference to the festive joy displayed at the Red Sea and at Sinai. By Psa 105:43 one is reminded of the same descriptions of the antitype in Isaiah, Isa 35:10; Isa 51:11; Isa 55:12, just as Psa 105:41 recalls Isa 48:21. \"The lands of the heathen\" are the territories of the tribes of Canaan. \u05e2\u05de\u05dc is equivalent to \u05d9\u05d2\u05d9\u05e2 in Isa 45:14 : the cultivated ground, the habitable cities, and the accumulated treasures. Israel entered upon the inheritance of these peoples in every direction. As an independent people upon ground that is theirs by inheritance, keeping the revealed law of their God, was Israel to exhibit the pattern of a holy nation moulded after the divine will; and, as the beginning of the Psalm shows, to unite the peoples to themselves and their God, the God of redemption, by the proclamation of the redemption which has fallen to their own lot.","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Psalms: Psalms Chapter 105","type":"page"}