Psa 135:1-4 | KD | STEP | Psalms 135 is here and there (vid., Tôsefôth Pesachim 117 a ) taken together with as one Psalm. The combining of Ps 115 with is a misapprehension caused by the inscriptionless character of Ps 115, whereas Ps 135 and certainly stand in connection with one another. For the Hallelujah Psalms 135 is, as the mutual relation between the beginning and close of shows, a Psalm-song expanded out of this shorter hymn, that is in part drawn from Ps 115. It is a Psalm in the mosaic style. Even the Latin poet Lucilius transfers the figure of mosaic-work to style, when he says: quam lepide lexeis compostae ut tesserulae omnes... In the case of Psalms 135 it is not the first time that we have met with this kind of style. We have already had a glimpse of it in and -9. These Psalms were composed more especially of deutero-Isaianic passages, whereas Psalms 135 takes its tesserulae out of the Law, Prophets, and Psalms.

‏ Psalms 135:1-4

Four-Voiced Hallelujah to the God of Israel, the God of Gods

Psalms 135 is here and there (vid., Tôsefôth Pesachim 117 a) taken together with Psa 134:1-3 as one Psalm. The combining of Ps 115 with Psa 114:1-8 is a misapprehension caused by the inscriptionless character of Ps 115, whereas Ps 135 and Psa 134:1-3 certainly stand in connection with one another. For the Hallelujah Psalms 135 is, as the mutual relation between the beginning and close of Psa 134:1-3 shows, a Psalm-song expanded out of this shorter hymn, that is in part drawn from Ps 115.

It is a Psalm in the mosaic style. Even the Latin poet Lucilius transfers the figure of mosaic-work to style, when he says: quam lepide lexeis compostae ut tesserulae omnes... In the case of Psalms 135 it is not the first time that we have met with this kind of style. We have already had a glimpse of it in Psa 97:1-12 and Psa 98:1-9. These Psalms were composed more especially of deutero-Isaianic passages, whereas Psalms 135 takes its tesserulae out of the Law, Prophets, and Psalms. Psa 135:1-4

The beginning is taken from Psa 134:1; Psa 135:2 recalls Psa 116:19 (cf. Psa 92:14); and Psa 135:4 is an echo of Deu 7:6. The servants of Jahve to whom the summons is addressed, are not, as in Psa 134:1., His official servants in particular, but according to Psa 135:2, where the courts, in the plural, are allotted to them as their standing-place, and according to Psa 135:19-20, those who fear Him as a body. The threefold Jahve at the beginning is then repeated in Jāh (הללוּ־יהּ, cf. note 1 to PsPsa 104:35), Jahve, and Jāh. The subject of כּי נעים is by no means Jahve (Hupfeld), whom they did not dare to call נעים in the Old Testament, but either the Name, according to Ps 54:8 (Luther, Hitzig), or, which is favoured by Psa 147:1 (cf. Pro 22:18), the praising of His Name (Appolinaris: ἐπεὶ τόδε καλὸν ἀείδειν): His Name to praise is a delightful employ, which is incumbent on Israel as the people of His choice and of His possession.