Psalm 105:6
O you seed of Abraham his servant, you children of Jacob his chosen.
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EXPOSITORY (ENGLISH BIBLE)
105:1-7 Our devotion is here stirred up, that we may stir up ourselves to praise God. Seek his strength; that is, his grace; the strength of his Spirit to work in us that which is good, which we cannot do but by strength derived from him, for which he will be sought. Seek to have his favour to eternity, therefore continue seeking it while living in this world; for he will not only be found, but he will reward those that diligently seek him.O ye seed of Abraham his servant, ye children of Jacob his chosen - All you who are descendants of Abraham and Jacob; the former being particularly mentioned here because he was the great ancestor of the Hebrew people; the latter, because the events referred to were closely connected with the history of Jacob - with his going down into Egypt, and with the division of the tribes named after his sons. The word rendered "his chosen" would seem in our version to refer to Jacob. In the original, however, it is in the plural number, and must agree with the word rendered "children," "Ye chosen sons of Jacob" (compare Psalm 105:43). So it has been translated in 1 Chronicles 16:13, "Ye children of Jacob, his chosen ones." 6. chosen—rather qualifies "children" than "Jacob," as a plural. Children of Jacob; to whom he restrains the former more general expression, because these were the only branch of Abraham’s seed to whom the following covenant and blessings belong. O ye seed of Abraham his servant,.... These are the persons all along before addressed; the Israelites, who descended from Abraham, were his natural seed and offspring, and who had reason to give thanks unto the Lord and praise his name, since so many and such wonderful things had been done for them; though all that were his natural seed were not the children of God; and such who have the same faith he had, and tread in the steps he did, are Christ's, and partakers of his grace; these are Abraham's seed, and heirs according to the promise; and are under the greatest obligations to praise the Lord. Abraham is here called his servant, as also in Psalm 105:42, being a true worshipper of God; though sometimes his friend, which is not inconsistent; though this character, according to the Septuagint, Vulgate Latin, and all the Oriental versions, belongs to his seed, they rendering it in the plural, "his servants". It follows,

ye children of Jacob his chosen; this is added to distinguish the persons intended from the other seed of Abraham in the line of Ishmael; for in Isaac his seed was called, which were the children of the promise, and that in the line of Jacob, and not in the line of Esau; from whom they were called Israel or Israelites, a people whom the Lord chose above all people on the face of the earth; for the word "chosen" may be connected with the children as well as with Jacob. The whole spiritual Israel of God, whether Jews or Gentiles, all such who are Israelites indeed, as they appear to be the chosen of God, so they are bound to praise his name.

O ye seed of Abraham his servant, ye children of Jacob his chosen.
EXEGETICAL (ORIGINAL LANGUAGES)
6. Grammatically, his servant may refer either to Abraham or to seed of Abraham. The parallelism is in favour of the latter construction, and the LXX and Jer. actually read his servants: but exact parallelism is not always maintained, and Psalm 105:42 is decidedly in favour of connecting his servant with Abraham. For Abraham Chron. reads Israel.

his chosen] R.V. his chosen ones, to avoid the ambiguity of the A.V. Cp. Psalm 105:43; Psalm 106:5; Deuteronomy 4:37; &c.

This verse is to be connected with Psalm 105:1-5 : the form of address reminds the Israelites at once of their privilege and their duty.Verse 6. - O ye seed of Abraham his servant; i.e. "his faithful and obedient follower" (see below, ver. 42; and comp. Genesis 26:24; Galatians 3:9). Ye children of Jacob his chosen; rather, his chosen ones. The word is in the plural, and must be referred, not to "Jacob," but to "children." The poet has now come to an end with the review of the wonders of the creation, and closes in this seventh group, which is again substantially decastichic, with a sabbatic meditation, inasmuch as he wishes that the glory of God, which He has put upon His creatures, and which is reflected and echoed back by them to Him, may continue for ever, and that His works may ever be so constituted that He who was satisfied at the completion of His six days' work may be able to rejoice in them. For if they cease to give Him pleasure, He can indeed blot them out as He did at the time of the Flood, since He is always able by a look to put the earth in a tremble, and by a touch to set the mountains on fire (ותּרעד of the result of the looking, as in Amos 5:8; Amos 9:6, and ויעשׁנוּ of that which takes place simultaneously with the touching, as in Psalm 144:5, Zechariah 9:5, cf. on Habakkuk 3:10). The poet, however, on his part, will not suffer there to be any lack of the glorifying of Jahve, inasmuch as he makes it his life's work to praise his God with music and song (בּחיּי as in Psalm 63:5, cf. Bar. 4:20, ἐν ταῖς ἡμέραις μου). Oh that this his quiet and his audible meditation upon the honour of God may be pleasing to Him (ערב על synonymous with טּוב על, but also שׁפר על, Psalm 16:6)! Oh that Jahve may be able to rejoice in him, as he himself will rejoice in his God! Between "I will rejoice," Psalm 104:34, and "He shall rejoice," Psalm 104:31, there exists a reciprocal relation, as between the Sabbath of the creature in God and the Sabbath of God in the creature. When the Psalmist wishes that God may have joy in His works of creation, and seeks on his part to please God and to have his joy in God, he is also warranted in wishing that those who take pleasure in wickedness, and instead of giving God joy excite His wrath, may be removed from the earth (יתּמּוּ, cf. Numbers 14:35); for they are contrary to the purpose of the good creation of God, they imperil its continuance, and mar the joy of His creatures. The expression is not: may sins (חטּאים, as it is meant to be read in B. Berachoth, 10a, and as some editions, e.g., Bomberg's of 1521, actually have it), but: may sinners, be no more, for there is no other existence of sin than the personal one.

With the words Bless, O my soul, Jahve, the Psalm recurs to its introduction, and to this call upon himself is appended the Hallelujah which summons all creatures to the praise of God - a call of devotion which occurs nowhere out of the Psalter, and within the Psalter is found here for the first time, and consequently was only coined in the alter age. In modern printed copies it is sometimes written הללוּ־יהּ, sometimes הללוּ יהּ, but in the earlier copies (e.g., Venice 1521, Wittenberg 1566) mostly as one word הללוּיהּ.

(Note: More accurately הללוּיהּ with Chateph, as Jekuthil ha-Nakdan expressly demands. Moreover the mode of writing it as one word is the rule, since the Masora notes the הללוּ־יהּ, occurring only once, in Psalm 135:3, with לית בטעם as being the only instance of the kind.)

In the majority of MSS it is also found thus as one word,

(Note: Yet even in the Talmud (J. Megilla i. 9, Sofrim v. 10) it is a matter of controversy concerning the mode of writing this word, whether it is to be separate or combined; and in B. Pesachim 117a Rab appeals to a Psalter of the school of Chabibi (תילי דבי חביבי) that he has seen, in which הללו stood in one line and יה in the other. In the same place Rab Chasda appeals to a תילי דבי רב חנין that he has seen, in which the Hallelujah standing between two Psalms, which might be regarded as the close of the Psalm preceding it or as the beginning of the Psalm following it, as written in the middle between the two (בעמצע פירקא). In the הלליה written as one word, יה is not regarded as strictly the divine name, only as an addition strengthening the notion of the הללו, as in במרחביה Psalm 118:5; with reference to this, vide Geiger, Urschrift, S. 275.)

and that always with הּ, except the first הללוּיהּ which occurs here at the end of Psalm 104, which has ה raphe in good MSS and old printed copies. This mode of writing is that attested by the Masora (vid., Baer's Psalterium, p. 132). The Talmud and Midrash observe this first Hallelujah is connected in a significant manner with the prospect of the final overthrow of the wicked. Ben-Pazzi (B. Berachoth 10a) counts 103 פרשׁיות up to this Hallelujah, reckoning Psalm 1:1-6 and Psalm 2:1-12 as one פרשׁת'.

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