Psalm 149:6
Parallel Verses
English Standard Version
Let the high praises of God be in their throats and two-edged swords in their hands,

King James Bible
Let the high praises of God be in their mouth, and a twoedged sword in their hand;

American Standard Version
Let the high praises of God be in their mouth, And a two-edged sword in their hand;

Douay-Rheims Bible
The high praise of God shall be in their mouth: and two-edged swords in their hands:

English Revised Version
Let the high praises of God be in their mouth, and a two-edged sword in their hand;

Webster's Bible Translation
Let the high praises of God be in their mouth, and a two-edged sword in their hand;

Psalm 149:6 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 149:6 Parallel Commentaries

Treasury of Scripture Knowledge

the high

Psalm 96:4 For the LORD is great, and greatly to be praised: he is to be feared above all gods.

Nehemiah 9:5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah...

Daniel 4:37 Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment...

Luke 2:14 Glory to God in the highest, and on earth peace, good will toward men.

Revelation 19:6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunder, saying...

mouth. Heb. throat

Psalm 115:7 They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.

Psalm 145:3-5 Great is the LORD, and greatly to be praised; and his greatness is unsearchable...

and a two-edged

Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any two edged sword...

Revelation 1:16 And he had in his right hand seven stars: and out of his mouth went a sharp two edged sword...

Cross References
Hebrews 4:12
For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.

Nehemiah 4:17
who were building on the wall. Those who carried burdens were loaded in such a way that each labored on the work with one hand and held his weapon with the other.

Psalm 66:17
I cried to him with my mouth, and high praise was on my tongue.

Jeremiah 50:28
"A voice! They flee and escape from the land of Babylon, to declare in Zion the vengeance of the LORD our God, vengeance for his temple.

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