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La Biblia Reina-Valera
Salmos 118:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- TheParallel Translations
Dad gracias al Señor , porque El es bueno; porque para siempre es su misericordia.
Alabad a Jehov�, porque �l es bueno; porque para siempre es su misericordia.
Alabad al SE�OR, porque es bueno; porque para siempre es su misericordia.
Bible Verse Review
from Treasury of Scripure Knowledge
am 2962, bc 1042 - Title This Psalm was probably composed by David after Nathan's prophetic address; and sung by alternate choirs at some public festival. It largely partakes of David's spirit, and everywhere shews the hand of a master; the style is grand and sublime; the subject noble and majestic. Psalms 118:29, Psalms 103:17, Psalms 106:1, Psalms 107:1, Psalms 136:1, 1 Chronicles 16:8, 1 Chronicles 16:34, Jeremiah 33:11
Reciprocal: Genesis 19:16 - the Lord 2 Chronicles 7:6 - because his mercy Psalms 95:1 - Come Psalms 100:5 - his mercy Psalms 135:3 - for the Lord Psalms 135:19 - General
Gill's Notes on the Bible
O give thanks unto the Lord,.... For all his mercies, temporal and spiritual; as all should, who are partakers of them: this should be done always, and for all things, in the name of Christ; it is but reasonable service;
for [he is] good; in himself, and to others: is essentially and diffusively good; the fountain of all goodness, and the author of all good things;
because his mercy [endureth] for ever; in his own heart, and in his covenant; his grace and lovingkindness displayed in Christ; the blessings and promises of it, which are the sure mercies of David: these always remain, notwithstanding the unworthiness of his people; and though he hides his face sometimes from them, and chastises them; see Psalms 106:1; the goodness and mercy of God were seen in setting David on the throne; and abundantly more in giving Christ to be the Saviour of his people; for both which thanks should be given, and the kindness acknowledged, by the persons mentioned in the following verses.
Barnes' Notes on the Bible
O give thanks unto the Lord ... - Let others unite with me in giving thanks to the Lord; let them see, from what has occurred in my case, what occasion there is for praise. Every instance of a particular favor shown to anyone is to others an occasion for praise, inasmuch as it is an illustration of the general character of God. On this verse compare the notes at Psalms 106:1. The language is nearly the same.
Clarke's Notes on the Bible
PSALM CXVIII
A general exhortation to praise God for his mercy, 1-4.
The psalmist, by his own experience, encourages the people to
trust in God, and shows them the advantage of it, 5-9;
then describes his enemies, and shows how God enabled him to
destroy them, 10-13.
The people rejoice on the account, 15, 16.
He speaks again of the help he received from the Lord; and
desires admission into the temple, that he may enter and
praise the Lord, 17-19.
The gate is opened, 20.
He offers praise, 21.
The priests, c., acknowledge the hand of the Lord in the
deliverance wrought, 22-24.
The psalmist prays for prosperity, 25.
The priest performs his office, blesses the people, and all
join in praise, 26, 27.
The psalmist expresses his confidence, 28.
The general doxology, or chorus, 29.
NOTES ON PSALM CXVIII
Most probably David was the author of this Psalm, though many think it was written after the captivity. It partakes of David's spirit, and every where shows the hand of a master. The style is grand and noble the subject, majestic.
Dr. Kennicott, who joins this and the hundred and seventeenth Psalm together, considers the whole as a dialogue, and divides it accordingly. The whole of the hundred and seventeenth he gives to the psalmist as part the first, with the first four verses of the hundred and eighteenth. The second part, which is from the fifth verse to the twenty-first inclusive, he gives to the Messiah. The third part, from the twenty-second verse to the twenty-seventh, he gives to the chorus. And the fourth part, the twenty-eighth and twenty-ninth verses, he gives to the psalmist. Of the whole he has given an improved version.
Bishop Horsley is still different. He considers the hundred and seventeenth Psalm as only the exordium of this. The whole poem, he states, is a triumphant processional song. The scene passes at the front gate of the temple. A conqueror with his train appears before it; he demands admittance to return thanks for his deliverance and final success, in an expedition of great difficulty and danger. The conqueror and his train sing the hundred and seventeenth Psalm, and the first four verses of the hundred and eighteenth, as they advance to the gate of the temple, in this manner. - The hundred and seventeenth Psalm, Chorus of the whole procession. The first verse of the hundred and eighteenth Psalm, A single voice. The second, Another single voice. The third, A third single voice. The fourth, Chorus of the whole procession. Arrived at the temple gate, the conqueror alone sings the fifth, sixth, and seventh verses. The eighth and ninth are sung by his train in chorus. The conqueror, again alone, sings the tenth, eleventh, twelfth, thirteenth, and fourteenth verses. His train, in chorus, sing the fifteenth and sixteenth. The conqueror alone sings the seventeenth, eighteenth, and nineteenth verses. The twentieth is sung by the priests and Levites within, in chorus. The twenty-fifth by the conqueror alone within the gates. The twenty-sixth, by the priests and Levites in chorus. The twenty-seventh, by the conqueror's train in chorus. The twenty-eighth, by the conqueror alone. The twenty-ninth, by the united chorus of priests and Levites, and the conqueror's train, all within the gates. "Now," the learned bishop adds, "the Jewish temple was a type of heaven; the priests within represent the angelic host attending round the throne of God in heaven; the Conqueror is Messiah; and his train, the redeemed." On this distribution the bishop has given a new version. The simple distribution into parts, which I have given in the contents, is, in my opinion, the best. Ingenious as Dr. Kennicott and Bishop Horsley are, they seem to me too mechanical. This is the last of those Psalms which form the great hallel, which the Jews sung at the end of the passover.
