Psa 106:47-48 | KD | STEP | He has now reached the goal, to which his whole Psalm struggles forth, by the way of self-accusation and the praise of the faithfulness of God. השׁתּבּח (found only here) is the reflexive of the Piel , to account happy, , therefore: in order that we may esteem ourselves happy to be able to praise Thee. In this reflexive (and also passive) sense השׁתבח is customary in Aramaic and post-biblical Hebrew.

‏ Psalms 106:47-48

He has now reached the goal, to which his whole Psalm struggles forth, by the way of self-accusation and the praise of the faithfulness of God. השׁתּבּח (found only here) is the reflexive of the Piel, to account happy, Ecc 4:2, therefore: in order that we may esteem ourselves happy to be able to praise Thee. In this reflexive (and also passive) sense השׁתבח is customary in Aramaic and post-biblical Hebrew. Psa 106:48

The closing doxology of the Fourth Book. The chronicler has ואמרוּ before Psa 106:47 (which with him differs only very slightly), an indispensable rivet, so to speak, in the fitting together of Psa 106:1 (Psa 107:1) and Psa 106:47. The means this historian, who joins passages together like mosaic-work, calls to his aid are palpable enough. He has also taken over. Psa 106:48 by transforming and let all the people say Amen, Hallelujah! in accordance with his style (cf. 1Ch 25:3; 2Ch 5:13, and frequently, Ezr 3:11), into an historical clause: ויּאמרוּ כל־העם אמן והלּל ליהוה. Hitzig, by regarding the echoes of the Psalms in the chronicler as the originals of the corresponding Psalms in the Psalter, and consequently 1Ch 16:36 as the original of the Beracha placed after our Psalm, reverses the true relation; vid., with reference to this point, Riehm in the Theolog. Literat. Blatt, 1866, No. 30, and Köhler in the Luther. Zeitschrift, 1867, S. 297ff. The priority of Ps 106 is clear from the fact that Psa 106:1 gives a liturgical key-note that was in use even in Jeremiah’s time (Psa 33:11), and that Psa 106:47 reverts to the tephilla-style of the introit, Psa 106:4. And the priority of Psa 106:48 as a concluding formula of the Fourth Book is clear from the fact that is has been fashioned, like that of the Second Book (Psa 72:18.), under the influence of the foregoing Psalm. The Hallelujah is an echo of the Hallelujah-Psalm, just as there the Jahve Elohim is an echo of the Elohim-Psalm. And “let all the people say Amen” is the same closing thought as in Psa 106:6 of Ps, which is made into the closing doxology of the whole Psalter. Ἀμὴν ἀλληλούΐα together (Rev 19:4) is a laudatory confirmation.