Psa 92:4-6 | KD | STEP | Statement of the ground of this commendation of the praise of God. Whilst פּעל is the usual word for God’s historical rule ( ; ; , etc.), מעשׂי ידיך denotes the works of the Creator of the world, although not to the exclusion of those of the Ruler of the world ( ). To be able to rejoice over the revelation of God in creation and the revelation of God in general is a gift from above, which the poet thankfully confesses that he has received. The Vulgate begins Quia delectasti me , and Dante in his Purgatorio , xxviii. 80, accordingly calls the Psalm il Salmo Delectasti ; a smiling female form, which represents the life of Paradise, says, as she gathers flowers, she is so happy because, with the Psalm Delectasti , she takes a delight in the glory of God’s works. The works of God are transcendently great; very deep are His thoughts, which mould human history and themselves gain from in it (cf. ; Psa 139:17., where infinite fulness is ascribed to them, and , where infinite height is ascribed to them). Man can neither measure the greatness of the divine works nor fathom the depth of the divine thoughts; he who is enlightened, however, perceives the immeasurableness of the one and the unfathomableness of the other, whilst a אישׁ־בּער, a man of animal nature, homo brutus (vid., ), does not come to the knowledge (לא ידע, used absolutely as in ), and כּסיל, a blockhead, or one dull in mind, whose carnal nature outweighs his intellectual and spiritual nature, does not discern את־זאת (cf. ), id ipsum , viz., how unsearchable are God’s judgments and untrackable His ways ( ).

‏ Psalms 92:4-6

Statement of the ground of this commendation of the praise of God. Whilst פּעל is the usual word for God’s historical rule (Psa 44:2; Psa 64:10; Psa 90:16, etc.), מעשׂי ידיך denotes the works of the Creator of the world, although not to the exclusion of those of the Ruler of the world (Psa 143:5). To be able to rejoice over the revelation of God in creation and the revelation of God in general is a gift from above, which the poet thankfully confesses that he has received. The Vulgate begins Psa 92:5 Quia delectasti me, and Dante in his Purgatorio, xxviii. 80, accordingly calls the Psalm il Salmo Delectasti; a smiling female form, which represents the life of Paradise, says, as she gathers flowers, she is so happy because, with the Psalm Delectasti, she takes a delight in the glory of God’s works. The works of God are transcendently great; very deep are His thoughts, which mould human history and themselves gain from in it (cf. Psa 40:6; Psa 139:17., where infinite fulness is ascribed to them, and Isa 55:8, where infinite height is ascribed to them). Man can neither measure the greatness of the divine works nor fathom the depth of the divine thoughts; he who is enlightened, however, perceives the immeasurableness of the one and the unfathomableness of the other, whilst a אישׁ־בּער, a man of animal nature, homo brutus (vid., Psa 73:22), does not come to the knowledge (לא ידע, used absolutely as in Psa 14:4), and כּסיל, a blockhead, or one dull in mind, whose carnal nature outweighs his intellectual and spiritual nature, does not discern את־זאת (cf. 2Sa 13:17), id ipsum, viz., how unsearchable are God’s judgments and untrackable His ways (Rom 11:33).