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 The Hebrew does not form a feminine, עבדּה; Arab. amata signifies a maid, who is not, as such, also Arab. ‛abdat, a slave. The dative of the object, למוסרי (from מוסרים for the more usual מוסרות), is used with פתחת instead of the accusative after the Aramaic manner, but it does also occur in the older Hebrew (e.g., Job 19:3; Isa 53:11). The purpose of publicly giving thanks to the Gracious One is now more full-toned here at the close. Since such emphasis is laid on the Temple and the congregation, what is meant is literal thank-offerings in payment of vows. In בּתוככי (as in Psa 135:9) we have in the suffix the ancient and Aramaic i (cf. Psa 116:7) for the third time. With אנּה the poet clings to Jahve, with נגדּה־נּא to the congregation, and with בּתוככי to the holy city. The one thought that fills his whole soul, and in which the song which breathes forth his soul dies away, is Hallelujah. =Psalm 117= ==INVITATION TO THE PEOPLES TO COME INTO THE KINGDOM OF GOD.== 1 PRAISE Jahve, all peoples, Praise Him, all ye nations ! 2 For mighty over us is His loving-kindness, And the truth of Jahve endureth for ever, Hallelujah !

Verses 1-2
The thanksgiving Psalm ending in Hallelujah is followed by this shortest of all the Psalms, a Hallelujah addressed to the heathen world. In its very brevity it is one of the grandest witnesses of the might with which, in the midst of the Old Testament, the world-wide mission of the religion of revelation struck against or undermined the national limitation. It is stamped by the apostle in Rom 15:11 as a locus classicus for the fore-ordained (gnadenrathschlussmässig) participation of the heathen in the promised salvation of Israel. Even this shortest Psalm has its peculiarities in point of