Psalm 149:4
Parallel Verses
English Standard Version
For the LORD takes pleasure in his people; he adorns the humble with salvation.

King James Bible
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.

American Standard Version
For Jehovah taketh pleasure in his people: He will beautify the meek with salvation.

Douay-Rheims Bible
For the Lord is well pleased with his people: and he will exalt the meek unto salvation.

English Revised Version
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.

Webster's Bible Translation
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.

Psalm 149:4 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The call to the praise of Jahve is now turned, in the second group of verses, to the earth and everything belonging to it in the widest extent. Here too מן־הארץ, like מן־השּׁמים, Psalm 148:1, is intended of the place whence the praise is to resound, and not according to Psalm 10:18 of earthly beings. The call is addressed in the first instance to the sea-monsters or dragons (Psalm 74:13), i.e., as Pindar (Nem. iii. 23f.) expresses it, θῆρας ἐν πελάγεΐ ὑπερο'χους, and to the surging mass of waters (תּהמות) above and within the earth. Then to four phenomena of nature, coming down from heaven and ascending heavenwards, which are so arranged in Psalm 148:8, after the model of the chiasmus (crosswise position), that fire and smoke (קטור), more especially of the mountains (Exodus 19:18), hail and snow stand in reciprocal relation; and to the storm-wind (רוּח סערה, an appositional construction, as in Psalm 107:25), which, beside a seeming freeness and untractableness, performs God's word. What is said of this last applies also to the fire, etc.; all these phenomena of nature are messengers and servants of God, Psalm 104:4, cf. Psalm 103:20. When the poet wishes that they all may join in concert with the rest of the creatures to the praise of God, he excepts the fact that they frequently become destructive powers executing judicial punishment, and only has before his mind their (more especially to the inhabitant of Palestine, to whom the opportunity of seeing hail, snow, and ice was more rare than with us, imposing) grandeur and their relatedness to the whole of creation, which is destined to glorify God and to be itself glorified. He next passes over to the mountains towering towards the skies and to all the heights of earth; to the fruit-trees, and to the cedars, the kings among the trees of the forest; to the wild beasts, which are called חחיּה because they represent the most active and powerful life in the animal world, and to all quadrupeds, which, more particularly the four-footed domestic animals, are called בּהמה; to the creeping things (רמשׂ) which cleave to the ground as they move along; and to the birds, which are named with the descriptive epithet winged (צפּור כּנף as in Deuteronomy 4:17, cf. Genesis 7:14; Ezekiel 39:17, instead of עוף כּנף, Genesis 1:21). And just as the call in Psalm 103 finds its centre of gravity, so to speak, at last in the soul of man, so here it is addressed finally to humanity, and that, because mankind lives in nations and is comprehended under the law of a state commonwealth, in the first instance to its heads: the kings of the earth, i.e., those who rule over the earth by countries, to the princes and all who have the administration of justice and are possessed of supreme power on the earth, then to men of both sexes and of every age.

All the beings mentioned from Psalm 148:1 onwards are to praise the Name of Jahve; for His Name, He (the God of this Name) alone (Isaiah 2:11; Psalm 72:18) is נשׂגּב, so high that no name reaches up to Him, not even from afar; His glory (His glorious self-attestation) extends over earth and heaven (vid., Psalm 8:2). כּי, without our being able and obliged to decide which, introduces the matter and the ground of the praise; and the fact that the desire of the poet comprehends in יהללוּ all the beings mentioned is seen from his saying "earth and heaven," as he glances back from the nearer things mentioned to those mentioned farther off (cf. Genesis 2:4). In Psalm 148:14 the statement of the object and of the ground of the praise is continued. The motive from which the call to all creatures to Hallelujah proceeds, viz., the new mercy which God has shown towards His people, is also the final ground of the Hallelujah which is to sound forth; for the church of God on earth is the central-point of the universe, the aim of the history of the world, and the glorifying of this church is the turning-point for the transformation of the world. It is not to be rendered: He hath exalted the horn of His people, any more than in Psalm 132:17 : I will make the horn of David to shoot forth. The horn in both instances is one such as the person named does not already possess, but which is given him (different from Psalm 89:18, Psalm 89:25; Psalm 92:11, and frequently). The Israel of the Exile had lost its horn, i.e., its comeliness and its defensive and offensive power. God has now given it a horn again, and that a high one, i.e., has helped Israel to attain again an independence among the nations that commands respect. In Psalm 132, where the horn is an object of the promise, we might directly understand by it the Branch (Zemach). Here, where the poet speaks out of his own present age, this is at least not the meaning which he associates with the words. What now follows is an apposition to ויּרם קרן לעמּו: He has raised up a horn for His people - praise (we say: to the praise of; cf. the New Testament εἰς ἔπαινον) to all His saints, the children of Israel, the people who stand near Him. Others, as Hengstenberg, take תּהלּה as a second object, but we cannot say הרים תּהלּה. Israel is called עם קרבו, the people of His near equals of His nearness or vicinity (Kster), as Jerusalem is called in Ecclesiastes 8:10 מקום קדושׁ instead of קדשׁ מקום (Ew. 287, a, b). It might also be said, according to Leviticus 10:3, עם קרביו, the nation of those who are near to Him (as the Targum renders it). In both instances עם is the governing noun, as, too, surely גּבר is in גּבר עמיתי ni, Zechariah 13:7, which need not signify, by going back to the abstract primary signification of עמית, a man of my near fellowship, but can also signify a man of my neighbour, i.e., my nearest man, according to Ew. loc. cit. (cf. above on Psalm 145:10). As a rule, the principal form of עם is pointed עם; and it is all the more unnecessary, with Olshausen and Hupfeld, to take the construction as adjectival for עם קרוב לו. It might, with Hitzig after Aben-Ezra, be more readily regarded as appositional (to a people, His near, i.e., standing near to Him). We have here an example of the genitival subordination, which is very extensive in Hebrew, instead of an appositional co-ordination: populo propinqui sui, in connection with which propinqui may be referred back to propinquum equals propinquitas, but also to propinquus (literally: a people of the kind of one that is near to Him). Thus is Israel styled in Deuteronomy 4:7. In the consciousness of the dignity which lies in this name, the nation of the God of the history of salvation comes forward in this Psalm as the leader (choragus) of all creatures, and strikes up a Hallelujah that is to be followed by heaven and earth.

Psalm 149:4 Parallel Commentaries

Treasury of Scripture Knowledge

taketh pleasure

Psalm 22:8 He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.

Psalm 35:27 Let them shout for joy, and be glad, that favor my righteous cause: yes, let them say continually, Let the LORD be magnified...

Psalm 117:2 For his merciful kindness is great toward us: and the truth of the LORD endures for ever. Praise you the LORD.

Psalm 147:11 The LORD takes pleasure in them that fear him, in those that hope in his mercy.

Proverbs 11:20 They that are of a fraudulent heart are abomination to the LORD: but such as are upright in their way are his delight.

Isaiah 62:4,5 You shall no more be termed Forsaken; neither shall your land any more be termed Desolate: but you shall be called Hephzibah...

Jeremiah 32:41 Yes, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.

Zephaniah 3:17 The LORD your God in the middle of you is mighty; he will save, he will rejoice over you with joy; he will rest in his love...

beautify

Psalm 90:17 And let the beauty of the LORD our God be on us: and establish you the work of our hands on us; yes...

Psalm 132:16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy.

Isaiah 61:1-3,10 The Spirit of the Lord GOD is on me; because the LORD has anointed me to preach good tidings to the meek...

Hebrews 12:10 For they truly for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

1 Peter 3:4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit...

1 Peter 5:5 Likewise, you younger, submit yourselves to the elder. Yes, all of you be subject one to another, and be clothed with humility...

Revelation 7:14 And I said to him, Sir, you know. And he said to me, These are they which came out of great tribulation, and have washed their robes...

Cross References
Job 36:11
If they listen and serve him, they complete their days in prosperity, and their years in pleasantness.

Psalm 16:11
You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.

Psalm 35:27
Let those who delight in my righteousness shout for joy and be glad and say evermore, "Great is the LORD, who delights in the welfare of his servant!"

Psalm 132:16
Her priests I will clothe with salvation, and her saints will shout for joy.

Psalm 147:11
but the LORD takes pleasure in those who fear him, in those who hope in his steadfast love.

Isaiah 61:3
to grant to those who mourn in Zion-- to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; that they may be called oaks of righteousness, the planting of the LORD, that he may be glorified.

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