range of thought betrays one author. In the lxx Psa 146:1 (according to its enumeration four Psalms, viz., Psa 145:1, Psalms 147 being split up into two) have the inscription Ἀλληλούια. Ἀγγαίου καὶ Ζαχαρίου, which is repeated four times. These Psalms appear to have formed a separate Hallel, which is referred back to these prophets, in the old liturgy of the second Temple. Later on they became, together with Psa 149:1, an integral part of the daily morning prayer, and in fact of the פסוקי דזמרה, i.e., of the mosaic-work of Psalms and other poetical pieces that was incorporated in the morning prayer, and are called eve in Shabbath 118b Hallel,[1] but expressly distinguished from the Hallel to be recited at the Passover and other feasts, which is called “the Egyptian Hallel.” In distinction from this, Krochmal calls these five Psalms the Greek Hallel. But there is nothing to oblige us to come down beyond the time of Ezra and Nehemiah. The agreement between 1 Macc. 2:63 (ἔστρεψεν εἰς τὸν χοῦν αὐτοῦ καὶ ὁ διαλογισμὸς αὐτοῦ ἀπώλετο) and Psa 146:4 of our Psalm, which Hitzig has turned to good account, does not decide anything concerning the age of the Psalm, but only shows that it was in existence at the time of the author of the First Book of Maccabees, - a point in favour of which we were not in need of any proof. But there was just as much ground for dissuading against putting confidence in princes in the time of the Persians as in that of the Grecian domination.
Verses 1-4
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
- ↑ Rashi, however, understands only Psa 148:1-14 and Psa 150:1-6 by פסוקי דזמרה in that passage.
