Psalms 147:1

“Praise ye the Lord, etc.] When he shall reign, as Kimchi connects this psalm with the preceding; the arguments used to engage men to this work are taken partly from the nature of it, as in the next clauses; and partly from what the Lord is and does, as in the following verses; for [it is] good to sing praises unto our God; it being agreeably to his revealed will, what he enjoins, approves of, and accepts, and is profitable to his people, as well as makes his glory; (see <199201>Psalm 92:1). Some render it, “because [he is] good”, as in (<19A601>Psalm 106:1 107:1); but the accents, and what follows, will not admit of this sense; for it [is] pleasant; to our God; with which the Septuagint,…”

“Praise ye the Lord - Hallelu-jah. See Psalms 146:1. For it is good to sing praises unto our God - See the notes at Psalms 92:1 : “It is a good thing to give thanks unto the Lord.” For it is pleasant - See the notes at Psalms 135:3 : “Sing praises unto his name, for it is pleasant.” The Hebrew word is the same. And praise is comely - Becoming; proper. See the notes at Psalms 33:1 : “praise is comely for the upright.” The Hebrew word is the same. If these psalms were composed for the rededication of the temple, it would not be unnatural that much of the language employed should be borrowed from earlier psalms with which the people were familiar. return to 'Top of Page'”

“Ps 147 The psalmist calls for the Lord to be praised for restoring and blessing Zion, caring for the poor, displaying his power over nature, and revealing himself to his people. 147:1 This verse is a call to worship.”

“for it is good: Psa 63:3-5, Psa 92:1, Psa 135:3 and praise: Psa 33:1, Psa 42:4, Psa 122:1-4; Rev 5:9-14, Rev 19:1-6 Psalms 147:2”

“The Hallelujah, as in Psa 135:3, is based upon the fact, that to sing of our God, or to celebrate our God in song (זמּר with an accusative of the object, as in Ps 30:13, and frequently), is a discharge of duty that reacts healthfully and beneficially upon ourselves: "comely is a hymn of praise" (taken from Psa 33:1), both in respect of the worthiness of God to be praised, and of the gratitude that is due to Him. Instead of זמּר or לזמּר, Psa 92:2, the expression is זמּרה, a form of the infin. Piel, which at least can still be proved to be possible by ליסּרה in Lev 26:18. The two כּי are co-ordinate, and כּי־נעים no more refers to God here than in Psa 135:3, as Hitzig supposes when he alters…”