Psalm 145:6
And men shall speak of the might of your terrible acts: and I will declare your greatness.
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EXPOSITORY (ENGLISH BIBLE)
(6) Thy greatness.—Or, according to the written text, greatnesses. So Aquila and Jerome. The parallelism is decidedly in favour of the plural.

145:1-9 Those who, under troubles and temptations, abound in fervent prayer, shall in due season abound in grateful praise, which is the true language of holy joy. Especially we should speak of God's wondrous work of redemption, while we declare his greatness. For no deliverance of the Israelites, nor the punishment of sinners, so clearly proclaims the justice of God, as the cross of Christ exhibits it to the enlightened mind. It may be truly said of our Lord Jesus Christ, that his words are words of goodness and grace; his works are works of goodness and grace. He is full of compassion; hence he came into the world to save sinners. When on earth, he showed his compassion both to the bodies and souls of men, by healing the one, and making wise the other. He is of great mercy, a merciful High Priest, through whom God is merciful to sinners.And men shall speak of the might of thy terrible acts - The force, the power of those things done by thee which are suited to inspire fear or reverence. The great power displayed in those acts shall be a ground or reason for celebrating thy praise. The manifestations of that power will so deeply impress the minds of people, that they will be led to speak of them.

And I will declare thy greatness - Hebrew, "And thy greatness, I will declare it." In respect to that, I will recount it, or I will make it known to others.

6. terrible acts—which produce dread or fear. No text from Poole on this verse. And men shall speak of the might of thy terrible acts,.... The terrible things of Christ, which his right hand has taught him, and his mighty power has performed; such as the destruction of a disobedient and ungodly world by a flood, to whom he preached by his Spirit in the days of Noah; the burning of Sodom and Gomorrah by raining on them fire and brimstone from the Lord out of heaven; and the dreadful things he did in Egypt and at the Red sea by the hands of Moses; these, men or saints of the former dispensation, in, before, and after the times of David, could speak of: there are others done by him on the cross, as the bruising the serpent's head, destroying his works, and him himself with his principalities and powers; and at the time of his sufferings, when the sun was darkened at noon day, the earth quaked, the rocks were split, the vail of the temple rent in twain, and graves opened, which threw the centurion and his soldiers into a panic that watched Jesus on the cross; and at his resurrection, when was a great earthquake also, and angels appeared, which made the keepers shake and tremble; and in a few years followed the terrible destruction of the Jewish nation, city, and temple, for the rejection of the Messiah; as also of Rome Pagan in a few ages after that; which are things besides the others that men under the Gospel dispensation can speak of: and there are others yet to be done, terrible to the kings of the earth, as the destruction of antichrist and all the antichristian states, the burning of Rome, the fall of the tenth part of the great city, or Romish jurisdiction, and also of the cities of the nations by an earthquake, and the downfall of all kingdoms and states, to make way for the everlasting kingdom of Christ. Now the power of Christ, as the mighty God, is seen in all these things, which show his eternal power and Godhead, and that with him is terrible majesty; and these are to be spoken of by good men to the terror of the wicked, and to command a proper awe and reverence of Christ in the minds of others;

and I will declare thy greatness; the greatness of his person, offices, and grace, as well as he could, being unsearchable; see Gill on Psalm 145:3.

And men shall speak of the might of thy {d} terrible acts: and I will declare thy greatness.

(d) Of your terrible judgments against the wicked.

EXEGETICAL (ORIGINAL LANGUAGES)
6. Jehovah, Who is “the great, mighty, and terrible God” (Deuteronomy 10:17), manifests Himself not only in ‘mighty acts’ of deliverance (Psalm 145:4), but in ‘terrible acts’ of judgement, which inspire His enemies with terror, and His people with reverence. Cp. Psalm 65:5. Might is a different word from that in Psalm 145:4; Psalm 145:12, and may be rendered strength, to bring out the connexion of the two words with the epithets strong and mighty in Psalm 24:8.

thy greatness] So the Q’rç, as in Psalm 145:3. But the K’thibh, ‘great deeds,’ suits the parallelism better. Cp. 1 Chronicles 17:19; 1 Chronicles 17:11 (R.V.).Verse 6. - And men shall speak of the might of thy terrible acts. Men will "speak of the might of God's terrible acts," which are those that attract them most - the plagues wrought in Egypt, the overthrow of Pharaoh's host in the Red Sea, the earth swallowing up Dathan, and the like. And I will declare thy greatness (see above, ver. 3). With reference to the relation of this passage to the preceding, vid., the introduction. אשׁר (it is uncertain whether this is a word belonging originally to this piece or one added by the person who appended it as a sort of clasp or rivet) signifies here quoniam, as in Judges 9:17; Jeremiah 16:13, and frequently. lxx ὢν οἱ υίοὶ (אשׁר בניהם); so that the temporal prosperity of the enemies is pictured here, and in Psalm 144:15 the spiritual possession of Israel is contrasted with it. The union becomes satisfactorily close in connection with this reading, but the reference of the description, so designedly set forth, to the enemies is improbable. In Psalm 144:12-14 we hear a language that is altogether peculiar, without any assignable earlier model. Instead of נטעים we read נטעים elsewhere; "in their youth" belongs to "our sons." מזוינוּ, our garners or treasuries, from a singular מזו or מזוּ (apparently from a verb מזה, but contracted out of מזוה), is a hapaxlegomenon; the older language has the words אסם, אוצר, ממּגוּרה instead of it. In like manner זן, genus (vid., Ewald, Lehrbuch, S. 380), is a later word (found besides only in 2 Chronicles 16:14, where וּזנים signifies et varia quidem, Syriac zenonoje, or directly spices from species); the older language has miyn for this word. Instead of אלּוּפים, kine, which signifies "princes" in the older language, the older language says אלפים in Psalm 8:8. The plena scriptio צאוננוּ, in which the Waw is even inaccurate, corresponds to the later period; and to this corresponds שׁ equals אשׁר in Psalm 144:15, cf. on the other hand Psalm 33:12. Also מסבּלים, laden equals bearing, like the Latin forda from ferre (cf. מעבּר in Job 21:10), is not found elsewhere. צאן is (contrary to Genesis 30:39) treated as a feminine collective, and אלּוּף (cf. שׁור in Job 21:10) as a nomen epicaenum. Contrary to the usage of the word, Maurer, Kצster, Von Lengerke, and F׬rst render it: our princes are set up (after Ezra 6:3); also, after the mention of animals of the fold upon the meadows out-of-doors, one does not expect the mention of princes, but of horned cattle that are to be found in the stalls.

זוית elsewhere signifies a corner, and here, according to the prevailing view, the corner-pillars; so that the elegant slender daughters are likened to tastefully sculptured Caryatides - not to sculptured projections (Luther). For (1) זוית does not signify a projection, but a corner, an angle, Arabic Arab. zâwyt, zâwia (in the terminology of the stone-mason the square-stone equals אבן פּנּהּ, in the terminology of the carpenter the square), from Arab. zwâ, abdere (cf. e.g., the proverb: fı̂'l zawâjâ chabâjâ, in the corners are treasures). (2) The upstanding pillar is better adapted to the comparison than the overhanging projection. But that other prevailing interpretation is also doubtful. The architecture of Syria and Palestine - the ancient, so far as it can be known to us from its remains, and the new - exhibits nothing in connection with which one would be led to think of "corner-pillars." Nor is there any trace of that signification to be found in the Semitic זוית. On the other hand, the corners of large rooms in the houses of persons of position are ornamented with carved work even in the present day, and since this ornamentation is variegated, it may be asked whether מחתּבות does here signify "sculptured," and not rather "striped in colours, variegated," which we prefer, since חטב (cogn. חצב) signifies nothing more than to hew firewood;

(Note: In every instance where חטב (cogn. חצב) occurs, frequently side by side with שׁאב מים (to draw water), it signifies to hew wood for kindling; wherefore in Arabic, in which the verb has been lost, Arab. ḥaṭab signifies firewood (in distinction from Arab. chšb, wood for building, timber), and not merely this, but fuel in the widest sense, e.g., in villages where wood is scarce, cow-dung (vid., Job, at Job 20:6-11, note), and the hemp-stalk, or stalk of the maize, in the desert the Arab. b‛rt, i.e., camel-dung (which blazes up with a blue flame), and the perennial steppe-plant or its root. In relation to Arab. ḥaṭab, aḥṭb signifies lopped, pruned, robbed of its branches (of a tree), and Arab. ḥrb ḥâtb a pruning war, which devastates a country, just as the wood-gathering women of a settlement (styled Arab. 'l-ḥâťbât or 'l-ȟwâṭt) with their small hatchet (Arab. miḥṭab) lay a district covered with tall plants bare in a few days. In the villages of the Merg' the little girls who collect the dry cow-dung upon the pastures are called Arab. bnât ḥâṭbât, בּנות הטבות. - Wetzstein.)

and on the other side, the signification of the Arabic chaṭiba, to be striped, many-coloured (IV to become green-striped, of the coloquintida), is also secured to the verb חטב side by side with that signification by Proverbs 7:16. It is therefore to be rendered: our daughters are as corners adorned in varied colours after the architecture of palaces.

(Note: Corners with variegated carved work are found even in the present day in Damascus in every reception-room (the so-called Arab. qâ‛t) or respectable houses cf. Lane, Manners and Customs of the Modern Egyptians, Introduction). An architectural ornament composed with much good taste and laborious art out of wood carvings, and glittering with gold and brilliant colours, covers the upper part of the corners, of which a ḳâ‛a may have as many as sixteen, since three wings frequently abut upon the bêt el-baḥǎra, i.e., the square with its marble basin. This decoration, which has a most pleasing effect to the eye, is a great advantage to saloons from two to three storeys high, and is evidently designed to get rid of the darker corners above on the ceiling, comes down from the ceiling in the corners of the room for the length of six to nine feet, gradually becoming narrower as it descends. It is the broadest above, so that it there also covers the ends of the horizontal corners formed by the walls and the ceiling. If this crowning of the corners, the technical designation of which, if I remember rightly, is Arab. 'l-qrnyt, ḳornı̂a, might be said to go back into Biblical antiquity, the Psalmist would have used it as a simile to mark the beauty, gorgeous dress, and rich adornment of women. Perhaps, too, because they are not only modest and chaste (cf. Arabic mesturât, a veiled woman, in opposition to memshushât, one shone on by the sun), but also, like the children of respectable families, hidden from the eyes of strangers; for the Arabic proverb quoted above says, "treasures are hidden in the corners," and the superscription of a letter addressed to a lady of position runs: "May it kiss the hand of the protected lady and of the hidden jewel." - Wetzstein.)

The words האליף, to bring forth by thousands, and מרבּב (denominative from רבבה), which surpasses it, multiplied by tens of thousands, are freely formed. Concerning חוּצות, meadows, vid., on Job 18:17. פּרץ, in a martial sense a defeat, clades, e.g., in Judges 21:15, is here any violent misfortune whatever, as murrain, which causes a breach, and יוצאת any head of cattle which goes off by a single misfortune. The lamentation in the streets is intended as in Jeremiah 14:2. שׁכּכה is also found in Sol 5:9; nor does the poet, however, hesitate to blend this שׁ with the tetragrammaton into one word. The Jod is not dageshed (cf. Psalm 123:2), because it is to be read שׁאדני, cf. מיהוה equals מאדני in Genesis 18:14. Luther takes Psalm 144:15 and Psalm 144:15 as contrasts: Blessed is the people that is in such a case, But blessed is the people whose God is the Lord. There is, however, no antithesis intended, but only an exceeding of the first declaration by the second. For to be allowed to call the God from whom every blessing comes his God, is still infinitely more than the richest abundance of material blessing. The pinnacle of Israel's good fortune consists in being, by the election of grace, the people of the Lord (Psalm 33:12).

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