Psa 113:1-3 | KD | STEP | With this Psalm begins the Hallel , which is recited at the three great feasts, at the feast of the Dedication ( Chanucca ) and at the new moons, and not on New Year’s day and the day of Atonement, because a cheerful song of praise does not harmonize with the mournful solemnity of these days. And they are recited only in fragments during the last days of the Passover, for “my creatures, saith the Holy One, blessed be He, were drowned in the sea, and ought ye to break out into songs of rejoicing?” In the family celebration of the Passover night it is divided into two parts, the one half, , , being sung before the repast, before the emptying of the second festal cup, and the other half, , after the repast, after the filling of the fourth cup, to which the humnee'santes ( ; ) after the institution of the Lord’s Supper, which was connected with the fourth festal cup, may refer. Paulus Burgensis styles Alleluja Judaeorum magnum . This designation is also frequently found elsewhere. But according to the prevailing custom, , and more particularly , are called only Hallel , and Ps 136, with its “for His mercy endureth for ever” repeated twenty-six times, bears the name of “ the Great Hallel ” (הלּל הגּדול). A heaping up, without example elsewhere, of the so-called Chirek compaginis is peculiar to -9. Gesenius and others call the connecting vowels i and o (in proper names also u ) the remains of old case terminations; with the former the Arabic genitive termination is compared, and with the latter the Arabic nominative termination. But in opposition to this it has been rightly observed, that this i and o are not attached to the dependent word (the genitive), but to the governing word. According to the more probable view of Ewald, §211, i and o are equivalent connecting vowels which mark the relation of the genitive case, and are to be explained from the original oneness of the Semitic and Indo-Germanic languages. The i is found most frequently appended to the first member of the stat. constr ., and both to the masc ., viz., in ; Zec 11:17 (perhaps twice, vid., Köhler in loc .), and to the femin ., viz., in ; ; Isa 1:21. ; hardly belong here. Then this i is also frequently found when the second member of the stat. constr. has a preposition, and this preposition is consequently in process of being resolved: ; , Oba 1:3 ( ), Hos 10:11; ; , and perhaps Sol 1:9. Also in the Chethîb , ; ; Eze 27:3. Thirdly, where a word stands between the two notions that belong together according to the genitival relation, and the stat. construct. is consequently really resolved: ; ; Mic 7:14. It is the same i which is found in a great many proper names, both Israelitish, e.g., Gamaliel (benefit of God), and Phoenician, e.g., Melchizedek, Hanniba‛al (the favour of Baal), and is also added to many Hebrew prepositions, like בּלתּי (where the i however can, according to the context, also be a pronominal suffix), זוּלתי (where i can likewise be a suffix), מנּי (poetical). In אפסי, on the other hand, the i is always a suffix. The tone of the i only retreats in accordance with rhythmical rule (vid., ), otherwise i is always accented. shows how our in particular delights in this ancient i , where it is even affixed to the infinitive as an ornament, a thing which occurs nowhere else, so that להושׁיבי excites the suspicion of being written in error for להושׁיבו. Among those things which make God worthy to be praised the Psalm gives prominence to the condescension of the infinitely exalted One towards the lowly one. It is the lowliness of God lowering itself fro the exaltation of the lowly which performs its utmost in the work of redemption. Thus it becomes explicable that Mary in her Magnificat breaks forth into the same strain with the song of Hannah (1 Sam. 2) and this Psalm.

‏ Psalms 113:1-3

Hallelujah to Him Who Raiseth Out of Low Estate

With this Psalm begins the Hallel, which is recited at the three great feasts, at the feast of the Dedication (Chanucca) and at the new moons, and not on New Year’s day and the day of Atonement, because a cheerful song of praise does not harmonize with the mournful solemnity of these days. And they are recited only in fragments during the last days of the Passover, for “my creatures, saith the Holy One, blessed be He, were drowned in the sea, and ought ye to break out into songs of rejoicing?” In the family celebration of the Passover night it is divided into two parts, the one half, Psa 113:1-9, Psa 114:1-8, being sung before the repast, before the emptying of the second festal cup, and the other half, Psa 115:1, after the repast, after the filling of the fourth cup, to which the humnee'santes (Mat 26:30; Mar 14:26) after the institution of the Lord’s Supper, which was connected with the fourth festal cup, may refer. Paulus Burgensis styles Psa 113:1 Alleluja Judaeorum magnum. This designation is also frequently found elsewhere. But according to the prevailing custom, Psa 113:1, and more particularly Psa 115:1, are called only Hallel, and Ps 136, with its “for His mercy endureth for ever” repeated twenty-six times, bears the name of “the Great Hallel” (הלּל הגּדול). ^{▼▼Vid., the tractate Sofrim, xviii. §2. Apart from the new moons, at which the recitation of the Hallel κατ ̓ ἐξοχήν, i.e., Psalms 113-118, is only according to custom (מנהג), not according to the law, the Hallel was recited eighteen times a year during the continuance of the Temple (and in Palestine even in the present day), viz., once at the Passover, once at Shabuoth, eight times at Succoth, eight times at Chanucca (the feast of the Dedication); and now in the Exile twenty-one times, because the Passover and Succoth have received two feast-days and Shabuoth one as an addition, viz., twice at the Passover, twice at Shabuoth, nine times at Succoth. Instead of Hallel absolutely we also find the appellation “the Egyptian Hallel” (הלּל המּצרי) for Psalms 113-118. The ancient ritual only makes a distinction between this (Egyptian) Hallel and the Great Hallel, Ps 136 (see there).}

A heaping up, without example elsewhere, of the so-called Chirek compaginis is peculiar to Psa 113:1-9. Gesenius and others call the connecting vowels i and o (in proper names also u) the remains of old case terminations; with the former the Arabic genitive termination is compared, and with the latter the Arabic nominative termination. But in opposition to this it has been rightly observed, that this i and o are not attached to the dependent word (the genitive), but to the governing word. According to the more probable view of Ewald, §211, i and o are equivalent connecting vowels which mark the relation of the genitive case, and are to be explained from the original oneness of the Semitic and Indo-Germanic languages.

The i is found most frequently appended to the first member of the stat. constr., and both to the masc., viz., in Deu 33:16; Zec 11:17 (perhaps twice, vid., Köhler in loc.), and to the femin., viz., in Gen 31:39; Psa 110:4; Isa 1:21. Lev 26:42; Psa 116:1 hardly belong here. Then this iis also frequently found when the second member of the stat. constr. has a preposition, and this preposition is consequently in process of being resolved: Gen 49:11; Exo 15:6, Oba 1:3 (Jer 49:16), Hos 10:11; Lam 1:1; Psa 123:1, and perhaps Sol 1:9. Also in the Chethîb, Jer 22:23; Jer 51:13; Eze 27:3. Thirdly, where a word stands between the two notions that belong together according to the genitival relation, and the stat. construct. is consequently really resolved: Psa 101:5; Isa 22:16; Mic 7:14. It is the same i which is found in a great many proper names, both Israelitish, e.g., Gamaliel (benefit of God), and Phoenician, e.g., Melchizedek, Hanniba‛al (the favour of Baal), and is also added to many Hebrew prepositions, like בּלתּי (where the i however can, according to the context, also be a pronominal suffix), זוּלתי (where i can likewise be a suffix), מנּי (poetical). In אפסי, on the other hand, the i is always a suffix. The tone of the i only retreats in accordance with rhythmical rule (vid., Psa 110:4), otherwise i is always accented. Psa 112:8 shows how our Psa 113:1-9 in particular delights in this ancient i, where it is even affixed to the infinitive as an ornament, a thing which occurs nowhere else, so that להושׁיבי excites the suspicion of being written in error for להושׁיבו.

Among those things which make God worthy to be praised the Psalm gives prominence to the condescension of the infinitely exalted One towards the lowly one. It is the lowliness of God lowering itself fro the exaltation of the lowly which performs its utmost in the work of redemption. Thus it becomes explicable that Mary in her Magnificat breaks forth into the same strain with the song of Hannah (1 Sam. 2) and this Psalm. Psa 113:1-3

The call, not limited by any addition as in Psa 134:1, or eve, after the manner of Psa 103:20., extended over the earth, is given to the whole of the true Israel that corresponds to its election by grace and is faithful to its mission; and its designation by “servants of Jahve” (Ps 69:37, cf. Ps 34:23), or even “servant of Jahve” (Psa 136:22), has come into vogue more especially through the second part of Isaiah. This Israel is called upon to praise Jahve; for the praise and celebration of His Name, i.e., of His nature, which is disclosed by means of its manifestation, is a principal element, yea, the proper ground and aim, of the service, and shall finally become that which fills all time and all space. מהלּל laudatum (est), is equivalent to ἀινετόν, laudabile (lxx, Vulgate), and this does not differ greatly from laudetur. The predictive interpretation laudabitur is opposed to the context (cf. moreover Köhler on Mal 1:11).