Psalm 148:13
Parallel Verses
English Standard Version
Let them praise the name of the LORD, for his name alone is exalted; his majesty is above earth and heaven.

King James Bible
Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven.

American Standard Version
Let them praise the name of Jehovah; For his name alone is exalted; His glory is above the earth and the heavens.

Douay-Rheims Bible
for his name alone is exalted.

English Revised Version
Let them praise the name of the LORD; for his name alone is exalted: his glory is above the earth and heaven.

Webster's Bible Translation
Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven.

Psalm 148:13 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 148:13 Parallel Commentaries

Treasury of Scripture Knowledge

for his name

Psalm 8:1,9 O LORD, our Lord, how excellent is your name in all the earth! who have set your glory above the heavens...

Psalm 99:3,4,9 Let them praise your great and terrible name; for it is holy...

Songs 5:9,16 What is your beloved more than another beloved, O you fairest among women? what is your beloved more than another beloved...

Isaiah 6:3 And one cried to another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

Zechariah 9:17 For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.

Philippians 3:8 Yes doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord...

excellent. Heb. exalted

1 Chronicles 29:11 Yours, O LORD is the greatness, and the power, and the glory, and the victory, and the majesty...

Isaiah 12:4 And in that day shall you say, Praise the LORD, call on his name, declare his doings among the people...

Isaiah 33:5 The LORD is exalted; for he dwells on high: he has filled Zion with judgment and righteousness.

Matthew 6:13 And lead us not into temptation, but deliver us from evil: For your is the kingdom, and the power, and the glory, for ever. Amen.

glory

Psalm 57:6 They have prepared a net for my steps; my soul is bowed down: they have dig a pit before me...

Psalm 72:19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

Psalm 108:4 For your mercy is great above the heavens: and your truth reaches to the clouds.

Psalm 113:4 The LORD is high above all nations, and his glory above the heavens.

Ephesians 4:10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject to him.

Cross References
Psalm 8:1
O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens.

Psalm 113:4
The LORD is high above all nations, and his glory above the heavens!

Psalm 148:12
Young men and maidens together, old men and children!

Isaiah 12:4
And you will say in that day: "Give thanks to the LORD, call upon his name, make known his deeds among the peoples, proclaim that his name is exalted.

Habakkuk 3:3
God came from Teman, and the Holy One from Mount Paran. Selah His splendor covered the heavens, and the earth was full of his praise.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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