Psalms 146 — TOJB

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146Praise Hashem.
Praise Hashem, O my nefesh.
^{Verse 2}While I live will I praise Hashem:
I will sing praise unto Elohai while I have any being.

^{Verse 3}Put not your trust in princes,
nor in the ben adam, in whom there is no teshuah (salvation).
^{Verse 4}His ruach departs, he returneth to his adamah;
in yom hahu his plans come to nothing.

^{Verse 5}Ashrei is he that hath El Ya'akov for his ezer,
whose hope is in Hashem Elohav:
^{Verse 6}Oseh Shomayim vaAretz,
the yam,
and all that therein is: HaShomer Emes l'olam (Who keepeth Truth forever):
^{Verse 7}Oseh mishpat for the oppressed;
Who giveth lechem to the hungry.
Hashem mattir asurim (sets free the prisoners):
^{Verse 8}Hashem openeth the eyes of the ivrim:
Hashem raiseth them that are bowed down:
Hashem loveth the tzaddikim:
^{Verse 9}Hashem shomer over the gerim;
He relieveth the yatom (fatherless, orphan) and almanah;
but the Derech Resha'im He frustrates.

^{Verse 10}Hashem shall reign l'olam,
even thy G-d, O Tziyon, l'dor vador.
Praise Hashem.

Commentary

Instead of "bless," as in Psa 103:1; Psa 104:1, the poet of this Psalm says "praise." When he attunes his sole to the praise of God, he puts himself personally into this mood of mind, and therefore goes on to say "I will praise." He will, however, not only praise God in the song which he is beginning, but כּחיּי (vid., on Psa 63:5), fillling up his life with it, or בּעודי (prop. "in my yet-being," with the suffix of the noun, whereas עודנּי with the verbal suffix is "I still am"), so that his continued life is also a constant continued praising, viz., (and this is in the mind of the poet here, even at the commencment of the Psalm) of the God and Kings who, as being the Almighty, Eternal, and unchangeably Faithful One, is the true ground of confidence. The warning against putting trust in princes calls to mind Psa 118:8. The clause: the son of man, who has no help that he could afford, is to be understood according to Ps 60:13. The following לאדמתו shows that the poet by expression בּן־אדם combines the thoughts of Gen 2:7 and Gen 3:19. If his breath goes forth, he says, basing the untrustworthiness and feebleness of the son of Adam upon the inevitable final destiny of the son of Adam taken out of the ground, then he returns to his earth, i.e., the earth of his first beginning; cf. the more exact expression אל־עפרם, after which the εἰς τὴν γῆν αὐτοῦ of the lxx is exchanged for εἰς τὸν χοῦν αὐτοῦ in 1 Macc. 2:63: On the hypothetical relation of the first future clause to the second, cf. Psa 139:8-10, Psa 139:18; Ew. 357, b. In that day, the inevitable day of death, the projects or plans of man are at once and forever at an end. The ἅπ. λεγ. עשׁתּנת describes these with the collateral notion of the subtleness and magnitude.

Man's help is of no avail; blessed is he (this is the last of the twenty-five אשׁרי of the Psalter), on the contrary, who has the God of Jacob (שׁאל like שׁיהוה in Psa 144:15) as Him in whom is his succour (בּעזרו with Beth essentiae, vid., on Psa 35:2) - he, whose confidence (שׂבר as in Psa 119:116) rests on Jahve, whom he can by faith call his God. Men often are not able to give help although they might be willing to do so: He, however, is the Almighty, the Creator of the heavens, the earth, and the sea, and of all living things that fill these three (cf. Neh 9:6). Men easily change their mind and do not keep their word: He, however, is He who keepeth truth or faithfulness, inasmuch as He unchangeably adheres to the fulfilling of His promises. שׁמר אמת is in form equivalent substantially to שׁמר חסד and שׁמר הבּרית. And that which He is able to do as being the Almighty, and cannot as being the Truthful One leave undone, is also really His mode of active manifestation made evident in practical proofs: He obtains right for the oppressed, gives bread to the hungry, and consequently proves Himself to be the succour of those who suffer wrong without doing wrong, and as the provider for those who look for their daily bread from His gracious hand. With השּׁמר, the only determinate participle, the faithfulness of God to His promises is made especially prominent.

The five lines beginning with Jahve belong together. Each consists of three words, which in the main is also the favourite measure of the lines in the Book of Job. The expression is as brief as possible. התּיר is transferred from the yoke and chains to the person himself who is bound, and פּקח is transferred from the eyes of the blind to the person himself. The five lines celebrate the God of the five-divisioned Tra, which furnishes abundant examples for these celebrations, and is directed with most considerate tenderness towards the strangers, orphans, and widows in particular. The orphan and the widow, says the sixth line, doth He recover, strengthen (with reference to עודד see Psa 20:9; Psa 31:12). Valde gratus mihi est hic Psalmus, Bakius observes, ob Trifolium illud Dei: Advenas, Pupillos, et Viduas, versu uno luculentissime depictum, id quod in toto Psalterio nullibi fit. Whilst Jahve, however, makes the manifold sorrows of His saints to have a blessed issue, He bends (יאוּת) the way of the wicked, so that it leads into error and ends in the abyss (Psa 1:6). This judicial manifestation of Jahve has only one line devoted to it. For He rules in love and in wrath, but delights most of all to rule in love. Jahve is, however, the God of Zion. The eternal duration of His kingdom is also the guarantee for its future glorious completion, for the victory of love. Hallelujah!

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