Psa 47:5 | KD | STEP | (Hebrew_Bible_47:5-9) The ascent of God presupposes a previous descent, whether it be a manifestation of Himself in order to utter some promise ( ; Jdg 13:20) or a triumphant execution of judgment ( ; ). So here: God has come down to fight on behalf of His people. They return to the Holy City and He to His throne, which is above on Zion, and higher still, is above in heaven. On בּתרוּעה and קול שׁופר cf. ; , but more especially ; for the “shout” is here the people’s shout of victory, and “the sound of the horn” the clear sound of the horns announcing the victory, with reference to the celebration of the victory in the Valley of praise and the homeward march amidst the clanging music (2Ch 20:26.). The poet, who has this festival of victory before his mind as having recently taken place, desires that the festive sounds may find an unending and boundless echo unto the glory of God. זמּר is first construed with the accusative as in , then with the dative. Concerning משׂכּיל = ᾠδὴ πενυματική ( ; ), vid., on Psa 32:1. That which excites to songs of praise is Jahve’s dominion of the world which has just been made manifest. מלך is to be taken in just the same historical sense as ἐβασίλευσας, -18. What has taken place is a prelude of the final and visible entering upon the kingdom, the announcement of which the New Testament seer there hears. God has come down to earth, and after having obtained for Himself a recognition of His dominion by the destruction of the enemies of Israel, He has ascended again in visible kingly glory. Imago conscensi a Messia throni gloriae , says Chr. Aug. Crusius, tune erat deportatio arcae faederis in sedem regni .

‏ Psalms 47:5

Psa 47:4-8 (Hebrew_Bible_47:5-9) The ascent of God presupposes a previous descent, whether it be a manifestation of Himself in order to utter some promise (Gen 17:22; Jdg 13:20) or a triumphant execution of judgment (Psa 7:8; Psa 68:19). So here: God has come down to fight on behalf of His people. They return to the Holy City and He to His throne, which is above on Zion, and higher still, is above in heaven. On בּתרוּעה and קול שׁופר cf. Psa 98:6; 1Ch 15:28, but more especially Amo 2:2; for the “shout” is here the people’s shout of victory, and “the sound of the horn” the clear sound of the horns announcing the victory, with reference to the celebration of the victory in the Valley of praise and the homeward march amidst the clanging music (2Ch 20:26.). The poet, who has this festival of victory before his mind as having recently taken place, desires that the festive sounds may find an unending and boundless echo unto the glory of God. זמּר is first construed with the accusative as in Psa 68:33, then with the dative. Concerning משׂכּיל = ᾠδὴ πενυματική (Eph 5:19; Col 3:16), vid., on Psa 32:1. That which excites to songs of praise is Jahve’s dominion of the world which has just been made manifest. מלך is to be taken in just the same historical sense as ἐβασίλευσας, Rev 11:15-18. What has taken place is a prelude of the final and visible entering upon the kingdom, the announcement of which the New Testament seer there hears. God has come down to earth, and after having obtained for Himself a recognition of His dominion by the destruction of the enemies of Israel, He has ascended again in visible kingly glory. Imago conscensi a Messia throni gloriae, says Chr. Aug. Crusius, tune erat deportatio arcae faederis in sedem regni.