Psalm 118:15
The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD does valiantly.
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(15) In the tabernacles of the righteous.—Whether we are to see an allusion here to an actual encampment, as the context seems to indicate, or whether tents are put poetically for dwellings, depends on the view taken of the date and occasion of the psalm.

Psalm 118:15-18. The voice of rejoicing and salvation — That is, of rejoicing and thanksgiving for the deliverances God hath wrought for them; is in the tabernacle of the righteous — Because they clearly see God’s hand in the work, and therefore take pleasure in it. “There is a noise of them that sing for joy,” says Dr. Horne, “in the camp of the saints; the church militant resounds with thanksgiving and the voice of melody; paradise is restored below, and earth bears some resemblance of heaven, while these transporting hymns are sung in honour of our great Redeemer.” The right hand of the Lord doeth valiantly — These seem to be the words of that song of joy and praise now mentioned. The right hand, &c., is exalted — That is, hath appeared evidently, and wrought powerfully and gloriously on our behalf: for what difficulty can stand before God’s zeal and omnipotence? There is a spirit, as well as strength, in all his operations for his people. I shall not die — By the hands of my enemies that seek my life; but live, and declare the works of the Lord — That is, I shall live a monument of God’s mercy and power; his works shall be declared in me and by me; and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation. Indeed, it is not worth while to live for any other purpose than to declare the works of God, for his honour, and the encouragement of others to serve and trust in him. Such as these were the triumphs of the Son of David; in the assurance he had of the success of his undertaking, and that the good pleasure of the Lord should prosper in his hands.118:1-18 The account the psalmist here gives of his troubles is very applicable to Christ: many hated him without a cause; nay, the Lord himself chastened him sorely, bruised him, and put him to grief, that by his stripes we might be healed. God is sometimes the strength of his people, when he is not their song; they have spiritual supports, though they want spiritual delights. Whether the believer traces back his comfort to the everlasting goodness and mercy of God, or whether he looks forward to the blessing secured to him, he will find abundant cause for joy and praise. Every answer to our prayers is an evidence that the Lord is on our side; and then we need not fear what man can do unto us; we should conscientiously do our duty to all, and trust in him alone to accept and bless us. Let us seek to live to declare the works of God, and to encourage others to serve him and trust in him. Such were the triumphs of the Son of David, in the assurance that the good pleasure of the Lord should prosper in his hand.The voice of rejoicing and salvation - Rejoicing for salvation; song, praise, thanksgiving. Luther renders this beautifully; "They sing with joy for victory in the houses of the righteous."

Is in the tabernacles of the righteous - The tents of the righteous; their dwellings. That is,

(a) it is a fact that the voice of joy and rejoicing is there;

(b) it is appropriate that it should be so, or that a righteous family should be happy - the dwelling-place of praise;

(c) God will add to the happiness of the righteous, or will make their habitation happy, peaceful, blessed.

There is nothing that diffuses so much happiness through a family as religion; there is no joy like that when a member of a family is converted; there is no place on earth more happy than that where a family bows before God with the feeling that all are children of God and heirs of salvation.

The right hand of the Lord doeth valiantly - Hebrew "Doeth strength." That is, God does great things, laying the foundation for joy and praise.

15. rejoicing and salvation—the latter as cause of the former. The voice of rejoicing and salvation, of rejoicing and thanksgiving for the salvation and deliverance which God hall wrought for me, is in the tabernacles of the righteous; partly because they clearly saw God’s hand in the work, and therefore took pleasure in it; and partly because all good men suffered great inconveniences under Saul’s government, as David complains in divers of the foregoing Psalms, and expected and received singular benefits by David’s advancement, both in their civil and religious concernments.

The right hand of the Lord doeth valiantly: these are the words of that song of joy and praise now mentioned. The voice of rejoicing and salvation is in the tabernacles of the righteous,.... In all the dwellings of good men, throughout the land of Israel, was heard nothing but the voice of joy, on account of David's accession to the throne; the deliverance of him from a persecuting Saul, and of them from his real administration; and the victories David obtained over all his enemies: for, "when the righteous are in authority, the people rejoice", Proverbs 29:2. And still much more occasion is there of joy, in the dwelling places of the saints, though but cottages, and in the churches of God, the tabernacles of the most High, on account of the spiritual and eternal salvation Christ is the author of which joy is inwardly felt in the heart, and outwardly expressed by one saint to another; and in vocal prayer to God, and in singing his praises; which may be done in the houses of the saints, as well as in the house of God. What this voice, or the righteous with their voice, expressed in each of their dwelling houses, is as follows; for the word "saying" may be supplied, and the words connected thus:

saying, the right hand of the Lord doth valiantly; or "acts powerfully" (b); in helping and assisting David, in protecting and defending him, in raising him to the throne, and in giving him rest from all his enemies; and so in supporting the Messiah, his antitype, as man and Mediator, in his work and under his sufferings; in raising him from the dead, and exalting: him at his right hand; and which was done with his right hand, Acts 2:33. Jarchi refers this joy here expressed to future times, the times of the Messiah: and in an ancient (c) writing of the Jews the right hand of the Lord, three times mentioned in this verse and Psalm 118:16, is interpreted of the Messiah, the sort of David.

(b) "agit strenue", Junius & Tremellius, Piscator; so Cocceius. (c) Raya Mehimna in Zohar in Numb. fol. 64. 1.

The {g} voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.

(g) He promises both to render graces himself, and to cause others to do the same, because in his person the Church was restored.

15. tabernacles] Tents, i.e. dwellings (Psalm 91:10), unless the reference be to the tents of pilgrims to the feast pitched outside Jerusalem. The rendering ‘tabernacles’ might seem to connect the Psalm with the Feast of Tabernacles, but the word for the ‘booths’ used on that occasion is a different one. The righteous are Israel, regarded in the light of their calling, and contrasted with ‘the wicked,’ the heathen who sought to frustrate God’s purpose by destroying them. Cp. Psalm 33:1; Habakkuk 1:13. Psalm 118:15 b, Psalm 118:16 are the joyous shout of the righteous, and are based on Exodus 15:6; Exodus 15:12.

15–18. The rejoicings of the festival in gratitude to Jehovah for preserving the nation’s life.Verse 15. - The voice of rejoicing and salvation is in the tabernacles of the righteous (comp. Ezra 6:16, 22). "Tabernacles," or "tents," is continually used by the sacred writers as a synonym for "dwellings." The use of the expression here by no means implies that the Israelites of the time were actually living in tents. The right hand of the Lord doeth valiantly (scrap. Exodus 15:6, 12). God's right hand was at the time stretched out to protect and preserve Israel. The Hodu-cry is addressed first of all and every one; then the whole body of the laity of Israel and the priests, and at last (as it appears) the proselytes (vid., on Psalm 115:9-11) who fear the God of revelation, are urgently admonished to echo it back; for "yea, His mercy endureth for ever," is the required hypophon. In Psalm 118:5, Israel too then begins as one man to praise the ever-gracious goodness of God. יהּ, the Jod of which might easily become inaudible after קראתי, has an emphatic Dagesh as in Psalm 118:18, and המּצר has the orthophonic stroke beside צר (the so-called מקּל), which points to the correct tone-syllable of the word that has Dechמ.

(Note: Vid., Baer's Thorath Emeth, p. 7 note, and p. 21, end of note 1.)

Instead of ענני it is here pointed ענני, which also occurs in other instances not only with distinctive, but also (though not uniformly) with conjunctive accents.

(Note: Hitzig on Proverbs 8:22 considers the pointing קנני to be occasioned by Dech, and in fact ענני in the passage before us has Tarcha, and in 1 Samuel 28:15 Munach; but in the passage before us, if we read במרחביה as one word according to the Masora, ענני is rather to be accented with Mugrash; and in 1 Samuel 28:15 the reading ענני is found side by side with ענני (e.g., in Bibl. Bomberg. 1521). Nevertheless צרפתני Psalm 17:3, and הרני Job 30:19 (according to Kimchi's Michlol, 30a), beside Mercha, show that the pointing beside conjunctive as beside disjunctive accents wavers between a& and a4, although a4 is properly only justified beside disjunctive accents, and צוּני also really only occurs in pause.)

The constructions is a pregnant one (as in Psalm 22:22; Psalm 28:1; Psalm 74:7; 2 Samuel 18:19; Ezra 2:62; 2 Chronicles 32:1): He answered me by removing me to a free space (Psalm 18:20). Both lines end with יהּ; nevertheless the reading במּרחביה is attested by the Masora (vid., Baer's Psalterium, pp. 132f.), instead of בּמּרחב יהּ. It has its advocates even in the Talmud (B. Pesachim 117a), and signifies a boundless extent, יה expressing the highest degree of comparison, like מאפּליה in Jeremiah 2:31, the deepest darkness. Even the lxx appears to have read מרחביה thus as one word (εἰς πλατυσμόν, Symmachus εἰς εὐρυχωρίαν). The Targum and Jerome, however, render it as we do; it is highly improbable that in one and the same verse the divine name should not be intended to be used in the same force of meaning. Psalm 56:1-13 (Psalm 56:10; Psalm 56:5, Psalm 56:12) echoes in Psalm 118:6; and in Psalm 118:7 Psalm 54:1-7 (Psalm 54:6) is in the mind of the later poet. In that passage it is still more clear than in the passage before us that by the Beth of בּעזרי Jahve is not meant to be designated as unus e multis, but as a helper who outweighs the greatest multitude of helpers. The Jewish people had experienced this helpful succour of Jahve in opposition to the persecutions of the Samaritans and the satraps during the building of the Temple; and had at the same time learned what is expressed in Psalm 118:7-8 (cf. Psalm 146:3), that trust in Jahve (for which חסה ב is the proper word) proves true, and trust in men, on the contrary, and especially in princes, is deceptive; for under Pseudo-Smerdis the work, begun under Cyrus, and represented as open to suspicion even in the reign of Cambyses, was interdicted. But in the reign of Darius it again became free: Jahve showed that He disposes events and the hearts of men in favour of His people, so that out of this has grown up in the minds of His people the confident expectation of a world-subduing supremacy expressed in Psalm 118:10.

The clauses Psalm 118:10, Psalm 118:11, and Psalm 118:12, expressed in the perfect form, are intended more hypothetically than as describing facts. The perfect is here set out in relief as a hypothetical tense by the following future. כּל־גּוים signifies, as in Psalm 117:1, the heathen of every kind. דּברים (in the Aramaic and Arabic with )ז are both bees and wasps, which make themselves especially troublesome in harvest time. The suffix of אמילם (from מוּל equals מלל, to hew down, cut in pieces) is the same as in Exodus 29:30; Exodus 2:17, and also beside a conjunctive accent in Psalm 74:8. Yet the reading אמילם, like יחיתן Habakkuk 2:17, is here the better supported (vid., Gesenius, Lehrgebude, S. 177), and it has been adopted by Norzi, Heidenheim, and Baer. The כּי is that which states the ground or reason, and then becomes directly confirmatory and assuring (Psalm 128:2, Psalm 128:4), which here, after the "in the name of Jahve" that precedes it, is applied and placed just as in the oath in 1 Samuel 14:44. And in general, as Redslob has demonstrated, כּי has not originally a relative, but a positive (determining) signification, כ being just as much a demonstrative sound as ד, ז, שׁ, and ת (cf. ἐκεῖ, ἐκεῖνος, κει'νος, ecce, hic, illic, with the Doric τηνεί, τῆνος). The notion of compassing round about is heightened in Psalm 118:11 by the juxtaposition of two forms of the same verb (Ges. 67, rem. 10), as in Hosea 4:18; Habakkuk 1:5; Zephaniah 2:1, and frequently. The figure of the bees is taken from Deuteronomy 1:44. The perfect דּעכוּ (cf. Isaiah 43:17) describes their destruction, which takes place instantly and unexpectedly. The Pual points to the punishing power that comes upon them: they are extinguished (exstinguuntur) like a fire of thorns, the crackling flame of which expires as quickly as it has blazed up (Psalm 58:10). In Psalm 118:13 the language of Israel is addressed to the hostile worldly power, as the antithesis shows. It thrust, yea thrust (inf. intens.) Israel, that it might fall (לנפּל; with reference to the pointing, vid., on Psalm 40:15); but Jahve's help would not suffer it to come to that pass. Therefore the song at the Red Sea is revived in the heart and mouth of Israel. Psalm 118:14 (like Isaiah 12:2) is taken from Exodus 15:2. עזּי (in MSS also written עזּי) is a collateral form of עזּי (Ew. 255, a), and here signifies the lofty self-consciousness which is united with the possession of power: pride and its expression an exclamation of joy. Concerning זמרת vid., on Psalm 16:6. As at that time, the cry of exultation and of salvation (i.e., of deliverance and of victory) is in the tabernacles of the righteous: the right hand of Jahve - they sing - עשׂה חיל (Numbers 24:18), practises valour, proves itself energetic, gains (maintains) the victory. רוממה is Milra, and therefore an adjective: victoriosa (Ew. 120 d), from רמם equals רוּם like שׁומם from שׁמם. It is not the part. Pil. (cf. Hosea 11:7), since the rejection of the participial Mem occurs in connection with Poal and Pual, but not elsewhere with Pilel (רומם equals מרומם from רוּם). The word yields a simpler sense, too, as adject. participle Kal; romēmā́h is only the fuller form for ramā́h, Exodus 14:8 (cf. rā́mah, Isaiah 26:11). It is not its own strength that avails for Israel's exultation of victory, but the energy of the right hand of Jahve. Being come to the brink of the abyss, Israel is become anew sure of its immortality through Him. God has, it is true, most severely chastened it (יסּרנּי with the suffix anni as in Genesis 30:6, and יהּ with the emphatic Dagesh, which neither reduplicates nor connects, cf. Psalm 118:5, Psalm 94:12), but still with moderation (Isaiah 27:7.). He has not suffered Israel to fall a prey to death, but reserved it for its high vocation, that it may see the mighty deeds of God and proclaim them to all the world. Amidst such celebration of Jahve the festive procession of the dedication of the Temple has arrived at the enclosure wall of the Temple.

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