Psa 115:9-11 | KD | STEP | After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in -4. In Ps 135 the “house of Levi” is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι) at any rate these are included even if Israel in is meant to signify the laity, for the notion of “those who fear Jahve” extends beyond Israel. The fact that the threefold refrain of the summons does not run, as in , our help and shield is He , is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God’s protection and help in a campaign the declaration of confident hope, their help and shield is He , may, with Hitzig, be referred to the army that is gone or is going forth. It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words “Jahve hath been mindful of us” (זכרנוּ ה, cf. עתּה ידעתּי, ), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering ( ). The יברך placed at the head is particularized threefold, corresponding to the threefold summons. The special promise of blessing which is added in is an echo of , as in 2Sa 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.

‏ Psalms 115:9-11

After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in Psa 118:2-4. In Ps 135 the “house of Levi” is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι) ^{▼▼The appellation φοβούμενοι does not however occur, if we do not bring Act 10:2 in here; but in Latin inscriptions in Orelli-Hentzen No. 2523, and in Auer in the Zeitschrift für katholische Theologie 1852, S. 80, the proselyte (religionis Judaicae) is called metuens.)} at any rate these are included even if Israel in Psa 115:9 is meant to signify the laity, for the notion of “those who fear Jahve” extends beyond Israel. The fact that the threefold refrain of the summons does not run, as in Psa 33:20, our help and shield is He, is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God’s protection and help in a campaign the declaration of confident hope, their help and shield is He, may, with Hitzig, be referred to the army that is gone or is going forth. It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words “Jahve hath been mindful of us” (זכרנוּ ה, cf. עתּה ידעתּי, Psa 20:7), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering (Psa 38:1). The יברך placed at the head is particularized threefold, corresponding to the threefold summons. The special promise of blessing which is added in Psa 115:14 is an echo of Deu 1:11, as in 2Sa 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.