HarperCollins Study Bible, page 233
and I will declare your greatness.
7They shall celebrate the fame of your abundant goodness,
and shall sing aloud of your righteousness.
8The LORD is gracious and merciful,
slow to anger and abounding in steadfast love.
9The LORD is good to all,
and his compassion is over all that he has made.
10All your works shall give thanks to you, O LORD,
and all your faithful shall bless you.
11They shall speak of the glory of your kingdom,
and tell of your power,
12to make known to all people youra mighty deeds,
and the glorious splendor of yourb kingdom.
13Your kingdom is an everlasting kingdom,
and your dominion endures throughout all generations.
The LORD is faithful in all his words,
and gracious in all his deeds.c
14The LORD upholds all who are falling,
and raises up all who are bowed down.
15The eyes of all look to you,
and you give them their food in due season.
16You open your hand,
satisfying the desire of every living thing.
17The LORD is just in all his ways,
and kind in all his doings.
18The LORD is near to all who call on him,
to all who call on him in truth.
19He fulfills the desire of all who fear him;
he also hears their cry, and saves them.
20The LORD watches over all who love him,
but all the wicked he will destroy.
21My mouth will speak the praise of the LORD,
and all flesh will bless his holy name forever and ever.
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a Gk Jerome Syr: Heb his
b Heb his
c These two lines supplied by Q Ms Gk Syr
145.1–21 A hymn of praise. An alphabetic acrostic psalm (so also Pss 9–10; 25; 34; 37; 111; 112; 119; Lam 1–4), in which each verse begins with a successive letter of the Hebrew alphabet (see note on 9.1–10.18).
145.1–2 An individual makes a vow of praise and thanksgiving to the Lord that is carried out in the verses that follow (cf. 7.17; 9.1–2; 13.6; 116.12–19; 138.1–2; 144.9–10). Bless. Cf. vv. 10, 21; note on 103.1–2.
145.3–7 The psalmist’s praise becomes a part of a chain of praise that stretches out across the generations (cf. 22.30).
145.8–9 The substance of the praise of God is found in these verses, which draw upon the ancient confession of Ex 34.6; cf. note on 103.8 as well as the paradigm song of praise and thanksgiving (see note on 106.1).
145.10–13a All of God’s creatures as well as all the faithful members of the congregation are now called to praise the splendor of the Lord’s eternal rule, the kingdom of God.
145.13b–20 An echo of vv. 8–9, praising the faithfulness and compassion of God, especially for the weak and afflicted (vv. 13b–14, 17b), the providence of God (vv. 15–16, 20a), the justice of God (vv. 17a, 20b), and God’s presence and responsiveness to those who cry out for help (vv. 18–19). The comprehensiveness and inclusiveness of these divine ways and deeds is seen in the constant repetition of the word all in these verses and vv. 10–13.
145.19 Fear him. See note on 34.7.
145.21 A concluding expression of the purpose of the psalm, the praise of the Lord by the psalmist (cf. vv. 1–2, 5–6) joined with the praise by all flesh (cf. vv. 10–13).
PSALM 146
Praise for God’s Help
1Praise the LORD!
Praise the LORD, O my soul!
2I will praise the LORD as long as I live;
I will sing praises to my God all my life long.
3Do not put your trust in princes,
in mortals, in whom there is no help.
4When their breath departs, they return to the earth;
on that very day their plans perish.
5Happy are those whose help is the God of Jacob,
whose hope is in the LORD their God,
6who made heaven and earth,
the sea, and all that is in them;
who keeps faith forever;
7who executes justice for the oppressed;
who gives food to the hungry.
The LORD sets the prisoners free;
8the LORD opens the eyes of the blind.
The LORD lifts up those who are bowed down;
the LORD loves the righteous.
9The LORD watches over the strangers;
he upholds the orphan and the widow,
but the way of the wicked he brings to ruin.
10The LORD will reign forever,
your God, O Zion, for all generations.
Praise the LORD!
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146.1–10 A hymn of praise.
146.1–2 Introductory call to praise as self-exhortation (cf. note on 145.1–2).
146.3–4 Reflection on the inadequacy of human help addressed as a warning to the congregation (cf. 56.11; 118.6–9).
146.5–9 Over against human inadequacy, the psalmist points out the benefits of trusting in the Lord by enumerating the many ways God cares, particularly for the weak, the suffering, and the oppressed (cf. 1 Sam 2.1–10; Ps 145.14–20).
146.5 Happy. See note on 1.1. The God of Jacob, a divine title often found in psalms that focus on Zion (v. 10; 20.1; 24.6; 46.7, 11; 76.6; 84.8).
146.6 The power of God is attested first in praise of God as creator of all that is.
146.7 Cf. 82.1–8; 107.10–16; 140.12; 142.7.
146.9 The way of the wicked. Cf. 1.6.
146.10 Concluding praise of God’s eternal rule (cf. Ex 15.18; Pss 29.10; 145.13; 93; 95–99).
PSALM 147
Praise for God’s Care for Jerusalem
1Praise the LORD!
How good it is to sing praises to our God;
for he is gracious, and a song of praise is fitting.
2The LORD builds up Jerusalem;
he gathers the outcasts of Israel.
3He heals the brokenhearted,
and binds up their wounds.
4He determines the number of the stars;
he gives to all of them their names.
5Great is our Lord, and abundant in power;
his understanding is beyond measure.
6The LORD lifts up the downtrodden;
he casts the wicked to the ground.
7Sing to the LORD with thanksgiving;
make melody to our God on the lyre.
8He covers the heavens with clouds,
prepares rain for the earth,
makes grass grow on the hills.
9He gives to the animals their food,
and to the young ravens when they cry.
10His delight is not in the strength of the horse,
nor his pleasure in the speed of a runner;a
11but the LORD takes pleasure in those who fear him,
in those who hope in his steadfast love.
12Praise the LORD, O Jerusalem!
Praise your God, O Zion!
13For he strengthens the bars of your gates;
he blesses your children within you.
14He grants peaceb within your borders;
he fills you with the finest of wheat.
15He sends out his command to the earth;
his word runs swiftly.
16He gives snow like wool;
he scatters frost like ashes.
17He hurls down hail like crumbs—
who can stand before his cold?
18He sends out his word, and melts them;
he makes his wind blow, and the waters flow.
19He declares his word to Jacob,
his statutes and ordinances to Israel.
20He has not dealt thus with any other nation;
they do not know his ordinances.
Praise the LORD!
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a Heb legs of a person
b Or prosperity
147.1–20 A hymn of praise. Motifs and themes from other psalms, Job, and Isa 40–66 appear throughout the psalm.
147.1–6 Call to praise (v. 1) and the reason for praise, which is found in the Lord’s power and care. The psalmist joins praise of God’s power and wisdom in creation with God’s attention to the lowliest and weakest creatures.
147.2 The LORD builds up Jerusalem. Cf. 51.18; 102.16; 127.1. Outcasts of Israel. Cf. Neh 1.9; Isa 11.12; 56.8; Zeph 3.19.
147.3 Cf. 6.2; 30.2; 34.18; 41.4; Isa 61.1.
147.4–5 Cf. 145.3; Isa 40.26–28.
147.6 Cf. 113.7; 145.14, 20; 146.8–9.
147.7–11 Call to praise and thanksgiving (v. 7) and the reason for praise, found in the Lord’s provision of food for the creatures (vv. 8–9) and in God’s joy in those who are faithful (vv. 10–11).
147.8–9 Cf. 104.10–14, 21. Ravens. Cf. Job 38.41; Lk 12.24.
147.10–11 Cf. 20.7; 33.16–18. Fear him. See note on 34.7.
147.12–20 Call to praise (v. 12) and the reason for praise, centering especially in the creative and effective word (or command, statutes, ordinances) of God (cf. 33.4–7; Gen 1; Isa 55.10–11).
147.13 Cf. v. 2. On the building up and strengthening of the city together with the blessing of children, cf. Ps 127.
147.14a Cf. Isa 60.17–18.
147.14b Cf. 81.16.
147.15–18 Cf. Job 37.1–13.
147.18 Makes his wind blow. Cf. Isa 40.7.
147.19–20 Cf. Deut 4.6–8, 12–13.
PSALM 148
Praise for God’s Universal Glory
1Praise the LORD!
Praise the LORD from the heavens;
praise him in the heights!
2Praise him, all his angels;
praise him, all his host!
3Praise him, sun and moon;
praise him, all you shining stars!
4Praise him, you highest heavens,
and you waters above the heavens!
5Let them praise the name of the LORD,
for he commanded and they were created.
6He established them forever and ever;
he fixed their bounds, which cannot be passed.a
7Praise the LORD from the earth,
you sea monsters and all deeps,
8fire and hail, snow and frost,
stormy wind fulfilling his command!
9Mountains and all hills,
fruit trees and all cedars!
10Wild animals and all cattle,
creeping things and flying birds!
11Kings of the earth and all peoples,
princes and all rulers of the earth!
12Young men and women alike,
old and young together!
13Let them praise the name of the LORD,
for his name alone is exalted;
his glory is above earth and heaven.
14He has raised up a horn for his people,
praise for all his faithful,
for the people of Israel who are close to him.
Praise the LORD!
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a Or he set a law that cannot pass away
148.1–14 A hymn of praise consisting primarily of a long series of calls to the elements of creation and the inhabitants of the earth to praise the Lord. Its influence is felt in the apocryphal Song of the Three Jews.
148.1–6 The heavens and their natural and angelic inhabitants are called to praise the Lord because God is their creator (cf. 19.1; Job 38.7).
148.2 Cf. 29.1; 103.20–22.
148.6 Cf. Job 38.8–11.
148.7–14 The earth and all its natural elements, animals, and human inhabitants are called to praise the Lord because of God’s glory.
148.14 Horn. See note on 75.4–5.
PSALM 149
Praise for God’s Goodness to Israel
1Praise the LORD!
Sing to the LORD a new song,
his praise in the assembly of the faithful.
2Let Israel be glad in its Maker;
let the children of Zion rejoice in their King.
3Let them praise his name with dancing,
making melody to him with tambourine and lyre.
4For the LORD takes pleasure in his people;
he adorns the humble with victory.
5Let the faithful exult in glory;
let them sing for joy on their couches.
6Let the high praises of God be in their throats
and two-edged swords in their hands,
7to execute vengeance on the nations
and punishment on the peoples,
8to bind their kings with fetters
and their nobles with chains of iron,
9to execute on them the judgment decreed.
This is glory for all his faithful ones.
Praise the LORD!
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149.1–9 A hymn of praise for God’s salvation.
149.1–4 Call for the congregation to praise the Lord because of God’s favor seen in saving the humble, i.e., the lowly and helpless, which is how the community sees itself.
149.1 Sing…new song. Cf. 33.3; 40.3; 96.1; 98.1; 144.1; Isa 42.10.
149.5–9 Call for the people to praise and go forth in battle. It is debated as to whether these verses describe a ritual occasion of martial singing and dancing during one of the religious festivals or envision an eschatological victory celebration. The opening verses of the psalm tend to suggest a liturgical event of praise and celebration of God’s victory and rule over the nations.
149.5–6 Cf. Jdt 15.13.
149.7 Cf. Isa 34.8; 61.2; 62.1–2.
PSALM 150
Praise for God’s Surpassing Greatness
1Praise the LORD!
Praise God in his sanctuary;
praise him in his mighty firmament!a
2Praise him for his mighty deeds;
praise him according to his surpassing greatness!
3Praise him with trumpet sound;
praise him with lute and harp!
4Praise him with tambourine and dance;
praise him with strings and pipe!
5Praise him with clanging cymbals;
praise him with loud clashing cymbals!
6Let everything that breathes praise the LORD!
Praise the LORD!
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a Or dome
150.1–6 A hymn of praise in which all of creation is called to glorify God. The Psalter is thus given a doxological conclusion. Whereas in other hymns in Psalms the emphasis is often upon the reasons for praise in God’s marvelous works, here the emphasis is upon the call to praise and the universality of that praise in all the earth, by every creature, and with every instrument that can make music.
PROVERBS
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THE BOOK OF PROVERBS is a series of collections whose authorship was traditionally attributed to Solomon, as were Ecclesiastes and Song of Solomon. The ascription to Solomon, however, is an honorary one, making sense in light of his fabled wisdom (1 Kings 3–4). The sages who first began to write and collect these sayings were court-and temple-based men who served as counselors, bureaucrats, and teachers during the Divided Monarchy. The final stages of com position and editing occurred much later, however, probably in the late Persian or Hellenistic period (fifth–third century BCE) by scribes and teachers associated with the Jerusalem temple. Hence, Proverbs—like the other Hebrew wisdom books Job and Ecclesiastes—reflects the worldview of the intellectual elite. Though aspects of that outlook changed as cultural conditions altered, the final editors had no trouble crafting a book that combined received tradition with new insights.
Leading Ideas
THE FUNDAMENTAL GOAL of the book of Proverbs is to teach the acquisition of wisdom and the avoidance of folly. Both these words are rich in nuance and conveyed by a plethora of overlap ping Hebrew terms. Wisdom is seen as insight, understanding, knowledge, advice, prudence, discretion, discipline, intelligence, good sense, and more; folly means ignorance, lacking sense or discipline, knavishness, stupidity, smug obtuseness, prideful scorn, arrogance, insolence, and callow gullibility. Wisdom thus involves good judgment at the practical level, but it is also an ethical virtue: prudence comes engrained with the moral order, and intelligence is an act of will, not an innate attribute. Folly likewise entails moral culpability: the callow youth is train able but also responsible for accepting discipline, while willful ignorance sets one on the path to death. Proverbial contrasts between the righteous and the wicked as well as the wise and the foolish show the sages’ concern for morality as it was lived out on a day-to-day basis.
Concern with retribution marks the thinking of this group. It was believed that a person’s character and behavior produced predictable consequences, making it easy to blame fools for their inevitable misfortunes or recommend corporal punishment for children lest their disobedience produce worse consequences later in life. At such points we become aware that we are listening to the discourse of a privileged group, whose members find moral validation of their own status in this same way. The sages also know that appearances can be deceptive, that the poor deserve care rather than blame, and that God’s purposes transcend human plans. In deed, “fear of the LORD” is a key concept, referring to the obedience and proper relationship to God that is the “beginning of wisdom” and that matures into a full moral conscience.
Divine revelation is nonetheless not the source of authority for the wisdom tradition. Covenant, historical redemption, and the legal tradition, although known to the sages, are less important here than elsewhere. This “wisdom of the marketplace” looks to human experience of the social and natural orders, confirmed over the generations, as the basis for theological and moral insight and is cast in the voice of a “father” speaking to a “son.” This is in part because the world of wisdom is an international one. Many of the sages’ writings have direct parallels from Mesopotamia and Egypt (in fact, Prov 22.17–24.22 derives indirectly but clearly from the earlier Egyptian Instruction of Amenemope), making this a markedly universal rather than national literature.
