1 Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely.
2 The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel.
3 He healeth the broken in heart, and bindeth up their wounds.
4 He telleth the number of the stars; he calleth them all by their names.
5 Great is our Lord, and of great power: his understanding is infinite.
6 The LORD lifteth up the meek: he casteth the wicked down to the ground.
7 Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:
8 Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
9 He giveth to the beast his food, and to the young ravens which cry.
10 He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.
11 The LORD taketh pleasure in them that fear him, in those that hope in his mercy.
12 Praise the LORD, O Jerusalem; praise thy God, O Zion.
13 For he hath strengthened the bars of thy gates; he hath blessed thy children within thee.
14 He maketh peace in thy borders, and filleth thee with the finest of the wheat.
15 He sendeth forth his commandment upon earth: his word runneth very swiftly.
16 He giveth snow like wool: he scattereth the hoarfrost like ashes.
17 He casteth forth his ice like morsels: who can stand before his cold?
18 He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.
19 He sheweth his word unto Jacob, his statutes and his judgments unto Israel.
20 He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the LORD.
1 Praise H1984 ye the LORD: H3050 for it is good H2896 to sing praises H2167 unto our God; H430 for it is pleasant; H5273 and praise H8416 is comely. H5000
2 The LORD H3068 doth build up H1129 Jerusalem: H3389 he gathereth together H3664 the outcasts H1760 of Israel. H3478
3 He healeth H7495 the broken H7665 in heart, H3820 and bindeth up H2280 their wounds. H6094
4 He telleth H4487 the number H4557 of the stars; H3556 he calleth H7121 them all by their names. H8034
5 Great H1419 is our Lord, H113 and of great H7227 power: H3581 his understanding H8394 is infinite. H4557
6 The LORD H3068 lifteth up H5749 the meek: H6035 he casteth H8213 the wicked H7563 down H8213 to the ground. H776
7 Sing H6030 unto the LORD H3068 with thanksgiving; H8426 sing praise H2167 upon the harp H3658 unto our God: H430
8 Who covereth H3680 the heaven H8064 with clouds, H5645 who prepareth H3559 rain H4306 for the earth, H776 who maketh grass H2682 to grow H6779 upon the mountains. H2022
9 He giveth H5414 to the beast H929 his food, H3899 and to the young H1121 ravens H6158 which cry. H7121
10 He delighteth H2654 not in the strength H1369 of the horse: H5483 he taketh not pleasure H7521 in the legs H7785 of a man. H376
11 The LORD H3068 taketh pleasure H7521 in them that fear H3373 him, in those that hope H3176 in his mercy. H2617
12 Praise H7623 the LORD, H3068 O Jerusalem; H3389 praise H1984 thy God, H430 O Zion. H6726
13 For he hath strengthened H2388 the bars H1280 of thy gates; H8179 he hath blessed H1288 thy children H1121 within H7130 thee.
14 He maketh H7760 peace H7965 in thy borders, H1366 and filleth H7646 thee with the finest H2459 of the wheat. H2406
15 He sendeth forth H7971 his commandment H565 upon earth: H776 his word H1697 runneth H7323 very swiftly. H4120
16 He giveth H5414 snow H7950 like wool: H6785 he scattereth H6340 the hoarfrost H3713 like ashes. H665
17 He casteth forth H7993 his ice H7140 like morsels: H6595 who can stand H5975 before H6440 his cold? H7135
18 He sendeth out H7971 his word, H1697 and melteth H4529 them: he causeth his wind H7307 to blow, H5380 and the waters H4325 flow. H5140
19 He sheweth H5046 his word H1697 H1697 unto Jacob, H3290 his statutes H2706 and his judgments H4941 unto Israel. H3478
20 He hath not dealt H6213 so with any nation: H1471 and as for his judgments, H4941 they have not known H3045 them. Praise H1984 ye the LORD. H3050
1 Praise ye Jehovah; For it is good to sing praises unto our God; For it is pleasant, `and' praise is comely.
2 Jehovah doth build up Jerusalem; He gathereth together the outcasts of Israel.
3 He healeth the broken in heart, And bindeth up their wounds.
4 He counteth the number of the stars; He calleth them all by `their' names.
5 Great is our Lord, and mighty in power; His understanding is infinite.
6 Jehovah upholdeth the meek: He bringeth the wicked down to the ground.
7 Sing unto Jehovah with thanksgiving; Sing praises upon the harp unto our God,
8 Who covereth the heavens with clouds, Who prepareth rain for the earth, Who maketh grass to grow upon the mountains.
9 He giveth to the beast his food, `And' to the young ravens which cry.
10 He delighteth not in the strength of the horse: He taketh no pleasure in the legs of a man.
11 Jehovah taketh pleasure in them that fear him, In those that hope in his lovingkindness.
12 Praise Jehovah, O Jerusalem; Praise thy God, O Zion.
13 For he hath strengthened the bars of thy gates; He hath blessed thy children within thee.
14 He maketh peace in thy borders; He filleth thee with the finest of the wheat.
15 He sendeth out his commandment upon earth; His word runneth very swiftly.
16 He giveth snow like wool; He scattereth the hoar-frost like ashes.
17 He casteth forth his ice like morsels: Who can stand before his cold?
18 He sendeth out his word, and melteth them: He causeth his wind to blow, and the waters flow.
19 He showeth his word unto Jacob, His statutes and his ordinances unto Israel.
20 He hath not dealt so with any nation; And as for his ordinances, they have not known them. Praise ye Jehovah.
1 Praise ye Jah! For `it is' good to praise our God, For pleasant -- comely `is' praise.
2 Building Jerusalem `is' Jehovah, The driven away of Israel He gathereth.
3 Who is giving healing to the broken of heart, And is binding up their griefs.
4 Appointing the number of the stars, To all them He giveth names.
5 Great `is' our Lord, and abundant in power, Of His understanding there is no narration.
6 Jehovah is causing the meek to stand, Making low the wicked unto the earth.
7 Answer ye to Jehovah with thanksgiving, Sing ye to our God with a harp.
8 Who is covering the heavens with clouds, Who is preparing for the earth rain, Who is causing grass to spring up `on' mountains,
9 Giving to the beast its food, To the young of the ravens that call.
10 Not in the might of the horse doth He delight, Not in the legs of a man is He pleased.
11 Jehovah is pleased with those fearing Him, With those waiting for His kindness.
12 Glorify, O Jerusalem, Jehovah, Praise thy God, O Zion.
13 For He did strengthen the bars of thy gates, He hath blessed thy sons in thy midst.
14 Who is making thy border peace, `With' the fat of wheat He satisfieth Thee.
15 Who is sending forth His saying `on' earth, Very speedily doth His word run.
16 Who is giving snow like wool, Hoar-frost as ashes He scattereth.
17 Casting forth His ice like morsels, Before His cold who doth stand?
18 He sendeth forth His word and melteth them, He causeth His wind to blow -- the waters flow.
19 Declaring His words to Jacob, His statutes and His judgments to Israel.
20 He hath not done so to any nation, As to judgments, they have not known them. Praise ye Jah!
1 Praise ye Jah! for it is good. Sing psalms of our God; for it is pleasant: praise is comely.
2 Jehovah doth build up Jerusalem: he gathereth the outcasts of Israel.
3 He healeth the broken in heart, and bindeth up their wounds.
4 He counteth the number of the stars; he giveth names to them all.
5 Great is our Lord, and of great power: his understanding is infinite.
6 Jehovah lifteth up the meek; he abaseth the wicked to the earth.
7 Sing unto Jehovah with thanksgiving; sing psalms upon the harp unto our God:
8 Who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains;
9 Who giveth to the cattle their food, to the young ravens which cry.
10 He delighteth not in the strength of the horse, he taketh not pleasure in the legs of a man;
11 Jehovah taketh pleasure in those that fear him, in those that hope in his loving-kindness.
12 Laud Jehovah, O Jerusalem; praise thy God, O Zion.
13 For he hath strengthened the bars of thy gates; he hath blessed thy children within thee;
14 He maketh peace in thy borders; he satisfieth thee with the finest of the wheat.
15 He sendeth forth his oracles to the earth: his word runneth very swiftly.
16 He giveth snow like wool, scattereth the hoar frost like ashes;
17 He casteth forth his ice like morsels: who can stand before his cold?
18 He sendeth his word, and melteth them; he causeth his wind to blow -- the waters flow.
19 He sheweth his word unto Jacob, his statutes and his judgments unto Israel.
20 He hath not dealt thus with any nation; and as for [his] judgments, they have not known them. Hallelujah!
1 Praise Yah, For it is good to sing praises to our God; For it is pleasant and fitting to praise him.
2 Yahweh builds up Jerusalem. He gathers together the outcasts of Israel.
3 He heals the broken in heart, And binds up their wounds.
4 He counts the number of the stars. He calls them all by their names.
5 Great is our Lord, and mighty in power. His understanding is infinite.
6 Yahweh upholds the humble. He brings the wicked down to the ground.
7 Sing to Yahweh with thanksgiving. Sing praises on the harp to our God,
8 Who covers the sky with clouds, Who prepares rain for the earth, Who makes grass grow on the mountains.
9 He provides food for the cattle, And for the young ravens when they call.
10 He doesn't delight in the strength of the horse. He takes no pleasure in the legs of a man.
11 Yahweh takes pleasure in those who fear him, In those who hope in his loving kindness.
12 Praise Yahweh, Jerusalem! Praise your God, Zion!
13 For he has strengthened the bars of your gates. He has blessed your children within you.
14 He makes peace in your borders. He fills you with the finest of the wheat.
15 He sends out his commandment to the earth. His word runs very swiftly.
16 He gives snow like wool, And scatters frost like ashes.
17 He hurls down his hail like pebbles. Who can stand before his cold?
18 He sends out his word, and melts them. He causes his wind to blow, and the waters flow.
19 He shows his word to Jacob; His statutes and his ordinances to Israel.
20 He has not done this for just any nation. They don't know his ordinances. Praise Yah!
1 Give praise to the Lord; for it is good to make melody to our God; praise is pleasing and beautiful.
2 The Lord is building up Jerusalem; he makes all the outlaws of Israel come together.
3 He makes the broken-hearted well, and puts oil on their wounds.
4 He sees the number of the stars; he gives them all their names.
5 Great is our Lord, and great his power; there is no limit to his wisdom.
6 The Lord gives help to the poor in spirit; but he sends sinners down in shame.
7 Make songs of praise to the Lord; make melody to our God with instruments of music.
8 By his hand the heaven is covered with clouds and rain is stored up for the earth; he makes the grass tall on the mountains.
9 He gives food to every beast, and to the young ravens in answer to their cry.
10 He has no delight in the strength of a horse; he takes no pleasure in the legs of a man.
11 The Lord takes pleasure in his worshippers, and in those whose hope is in his mercy.
12 Give praise to the Lord, O Jerusalem; give praise to your God, O Zion.
13 He has made strong the iron bands of your doors; he has sent blessings on your children inside your walls.
14 He gives peace in all your land, making your stores full of fat grain.
15 He sends out his orders to the earth; his word goes out quickly.
16 He gives snow like wool; he sends out ice-drops like dust.
17 He sends down ice like raindrops: water is made hard by his cold.
18 At the outgoing of his word, the ice is turned to water; when he sends out his wind, there is a flowing of waters.
19 He makes his word clear to Jacob, teaching Israel his laws and his decisions.
20 He has not done these things for any other nation: and as for his laws, they have no knowledge of them. Let the Lord be praised.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 147
Commentary on Psalms 147 Keil & Delitzsch Commentary
Hallelujah to the Sustainer of All Things, the Restorer of Jerusalem
It is the tone of the restoration-period of Ezra and Nehemiah that meets us sounding forth out of this and the two following Psalms, even more distinctly and recognisably than out of the nearly related preceding Psalm (cf. Psalms 147:6 with Psalms 146:9). In Psalms 147 thanksgiving is rendered to God for the restoration of Jerusalem, which is now once more a city with walls and gates; in Psalms 148:1-14 for the restoration of the national independence; and in Psalms 149:1-9 for the restoration of the capacity of joyously and triumphantly defending themselves to the people so long rendered defenceless and so ignominiously enslaved.
In the seventh year of Artachshasta (Artaxerxes I Longimanus) Ezra the priest entered Jerusalem, after a journey of five months, with about two thousand exiles, mostly out of the families of the Levites (458 b.c.). In the twentieth year of this same clement king, that is to say, thirteen years later (445 b.c.), came Nehemiah, his cup-bearer, in the capacity of a Tirshâtha (vid., Isaiah , p. 4). Whilst Ezra did everything for introducing the Mosaic Law again into the mind and commonwealth of the nation, Nehemiah furthered the building of the city, and more particularly of the walls and gates. We hear from his own mouth, in Nehemiah 2:1 of the Book that is extracted from his memoirs, how indefatigably and cautiously he laboured to accomplish this work. Nehemiah 12:27 is closely connected with these notes of Nehemiah's own hand. After having been again in the meanwhile in Susa, and there neutralized the slanderous reports that had reached the court of Persia, he appointed, at his second stay in Jerusalem, a feast in dedication of the walls. The Levite musicians, who had settled down fore the most part round about Jerusalem, were summoned to appear in Jerusalem. Then the priests and Levites were purified; and they purified the people, the gates, and the walls, the bones of the dead (as we must with Herzfeld picture this to ourselves) being taken out of all the tombs within the city and buried before the city; and then came that sprinkling, according to the Law, with the sacred lye of the red heifer, which is said ( Para iii. 5) to have been introduced again by Ezra for the first time after the Exile. Next the princes of Judah, the priests, and Levite musicians were placed in the west of the city in two great choirs ( תּודת )
(Note: The word has been so understood by Menahem, Juda ben Koreish, and Abulwalîd; whereas Herzfeld is thinking of hecatombs for a thank-offering, which might have formed the beginning of both festive processions.))
and processions ( תּחלכת ). The one festal choir, which was led by the one half of the princes, and among the priests of which Ezra went on in front, marched round the right half of the city, and the other round the left, whilst the people looked down from the walls and towers. The two processions met on the east side of the city and drew up in the Temple, where the festive sacrifices were offered amidst music and shouts of joy.
The supposition that Psalms 147:1 were all sung at this dedication of the walls under Nehemiah (Hengstenberg) cannot be supported; but as regards Psalms 147, the composition of which in the time of Nehemiah is acknowledged by the most diverse parties (Keil, Ewald, Dillmann, Zunz), the reference to the Feast of the Dedication of the walls is very probable. The Psalm falls into two parts, Psalms 147:1-11, Psalms 147:12, which exhibit a progression both in respect of the building of the walls (Psalms 147:2, Psalms 147:13), and in respect of the circumstances of the weather, from which the poet takes occasion to sing the praise of God (Psalms 147:8, Psalms 147:16). It is a double Psalm, the first part of which seems to have been composed, as Hitzig suggests, on the appearing of the November rain, and the second in the midst of the rainy part of the winter, when the mild spring breezes and a thaw were already in prospect.
The Hallelujah, as in Psalms 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 Psalms 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 , Psalms 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 Leviticus 26:18. The two כּי are co-ordinate, and כּי־נעים no more refers to God here than in Psalms 135:3, as Hitzig supposes when he alters Psalms 147:1 so that it reads: “Praise ye Jah because He is good, play unto our God because He is lovely.” Psalms 92:2 shows that כּי־טוב can refer to God; but נעים said of God is contrary to the custom and spirit of the Old Testament, whereas טוב and נעים are also in Psalms 133:1 neuter predicates of a subject that is set forth in the infinitive form. In Psalms 147:2 the praise begins, and at the same time the confirmation of the delightful duty. Jahve is the builder up of Jerusalem, He brings together ( כּנּס as in Ezekiel, the later wozd for אסף and קבּץ ) the outcasts of Israel (as in Isaiah 11:12; Isaiah 56:8); the building of Jerusalem is therefore intended of the rebuilding up, and to the dispersion of Israel corresponds the holy city laid in ruins. Jahve healeth the heart-broken, as He has shown in the case of the exiles, and bindeth up their pains (Psalms 16:4), i.e., smarting wounds; רפא , which is here followed by חבּשׁ , also takes to itself a dative object in other instances, both in an active and (Isaiah 6:10) an impersonal application; but for שׁבוּרי לב the older language says נשׁבּרי לב , Psalms 34:19, Isaiah 61:1. The connection of the thoughts, which the poet now brings to the stars, becomes clear from the primary passage, Isaiah 40:26, cf. Isaiah 40:27. To be acquainted with human woe and to relieve it is an easy and small matter to Him who allots a number to the stars, that are to man innumerable (Genesis 15:5), i.e., who has called them into being by His creative power in whatever number He has pleased, and yet a number known to Him ( מנה , the part. praes ., which occurs frequently in descriptions of the Creator), and calls to them all names, i.e., names them all by names which are the expression of their true nature, which is well known to Him, the Creator. What Isaiah says (Isaiah 40:26) with the words, “because of the greatness of might, and as being strong in power,” and (Isaiah 40:28) “His understanding is unsearchable,” is here asserted in Psalms 147:5 (cf. Psalms 145:3): great is our Lord, and capable of much (as in Job 37:23, שׂגּיא כּח ), and to His understanding there is no number, i.e., in its depth and fulness it cannot be defined by any number. What a comfort for the church as it traverses its ways, that are often so labyrinthine and entangled! Its Lord is the Omniscient as well as the Almighty One. Its history, like the universe, is a work of God's infinitely profound and rich understanding. It is a mirror of gracious love and righteous anger. The patient sufferers ( ענוים ) He strengthens ( מעודד as in Psalms 146:9); malevolent sinners ( רשׁעים ), on the other hand, He casts down to the earth ( עדי־ארץ , cf. Isaiah 26:5), casting deep down to the ground those who exalt themselves to the skies.
With Psalms 147:7 the song takes a new flight. ענה ל signifies to strike up or sing in honour of any one, Numbers 21:27; Isaiah 27:2. The object of the action is conceived of in בּתּודה as the medium of it (cf. e.g., Job 16:4). The participles in Psalms 147:8. are attributive clauses that are attached in a free manner to לאלהינוּ . הכין signifies to prepare, procure, as e.g., in Job 38:41 - a passage which the psalmist has had in his mind in connection with Psalms 147:9. מצמיח , as being the causative of a verb. crescendi , is construed with a double accusative: “making mountains (whither human agriculture does not reach) to bring forth grass;” and the advance to the thought that God gives to the cattle the bread that they need is occasioned by the “He causeth grass to grow for the cattle” of the model passage Psalms 104:14, just as the only hinting אשׁר יקראוּ , which is said of the young of the raven (which are forsaken and cast off by their mothers very early), is explained from ילדיו אל־אל ישׁוּעוּ in Job loc. cit . The verb קרא brev ehT .tic .col boJ ni , κράζειν (cf. κρώζειν ), is still more expressive for the cry of the raven, κόραξ , Sanscrit kârava , than that שׁוּע ; κοράττειν and κορακεύεσθαι signify directly to implore incessantly, without taking any refusal. Towards Him, the gracious Sustainer of all beings, are the ravens croaking for their food pointed (cf. Luke 12:24, “Consider the ravens”), just like the earth that thirsts for rain. He is the all-conditioning One. Man, who is able to know that which the irrational creature unconsciously acknowledges, is in the feeling of his dependence to trust in Him and not in himself. In all those things to which the God-estranged self-confidence of man so readily clings, God has no delight ( יחפּץ , pausal form like יחבּשׁ ) and no pleasure, neither in the strength of the horse, whose rider imagines himself invincible, and, if he is obliged to flee, that he cannot be overtaken, nor in the legs of a man, upon which he imagines himself so firm that he cannot be thrown down, and which, when he is pursued, will presumptively carry him far enough away into safety. שׁוק , Arab. sâq , is the leg from the knee to the foot, from Arab. sâqa , root sq , to drive, urge forward, more particularly to urge on to a gallop (like curs , according to Pott, from the root car , to go). What is meant here is, not that the strength of the horse and muscular power are of no avail when God wills to destroy a man (Psalms 33:16., Amos 2:14.), but only that God has no pleasure in the warrior's horse and in athletic strength. Those who fear Him, i.e., with a knowledge of the impotency of all power possessed by the creature in itself, and in humble trust feel themselves dependent upon His omnipotence - these are they in whom He takes pleasure ( רצה with the accusative), those who, renouncing all carnal defiance and self-confident self-working, hope in His mercy.
In the lxx this strophe is a Psalm ( Lauda Jerusalem ) of itself. The call goes forth to the church again on the soil of the land of promise assembled round about Jerusalem. The holy city has again risen out of its ruins; it now once more has gates which can stand open in the broad daylight, and can be closed and bolted when the darkness comes on for the security of the municipality that is only just growing into power (Nehemiah 7:1-4). The blessing of God again rests upon the children of the sacred metropolis. Its territory, which has experienced all the sufferings of war, and formerly resounded with the tumult of arms and cries of woe and destruction, God has now, from being an arena of conflict, made into peace (the accusative of the effect, and therefore different from Isaiah 60:17); and since the land can now again be cultivated in peace, the ancient promise (Ps 81:17) is fulfilled, that God would feed His people, if they would only obey Him, with the fat of wheat. The God of Israel is the almighty Governor of nature. It is He who sends His fiat ( אמרתו after the manner of the ויּאמר of the history of creation, cf. Psalms 33:9) earthwards ( ארץ , the accusative of the direction). The word is His messenger (vid., on Psalms 107:20), עד־מהרה , i.e., it runs as swiftly as possible, viz., in order to execute the errand on which it is sent. He it is who sends down snow-flakes like flocks of wool, so that the fields are covered with snow as with a white-woollen warming covering.
(Note: Bochart in his Hierozoicon on this passage compares an observation of Eustathius on Dionysius Periegetes: τὴν χιόνα ἐριῶδες ὕδωρ ἀστείως οἱ παλαιοὶ ἐκάλουν .)
He scatters hoar-frost ( כּפור from כּפר , to cover over with the fine frozen dew or mist as though they were powdered with ashes that the wind had blown about. Another time He casts His ice
(Note: lxx (Italic, Vulgate) κρύσταλλον , i.e., ice, from the root κρυ , to freeze, to congeal (Jerome glaciem ). Quid est crystallum? asks Augustine, and replies: Nix est glacie durata per multos annos ita ut a sole vel igne acile dissolvi non possit .)
( קרחו from קרח ; or according to another reading, קרחו from קרח ) down like morsels, fragments, כפתּים , viz., as hail-stones, or as sleet. The question: before His cold - who can stand? is formed as in Nahum 1:6, cf. Psalms 130:3. It further comes to pass that God sends forth His word and causes them (snow, hoar-frost, and ice) to melt away: He makes His thawing wind blow, waters flow; i.e., as soon as the one comes about, the other also takes place forthwith. This God now, who rules all things by His word and moulds all things according to His will, is the God of the revelation pertaining to the history of salvation, which is come to Israel, and as the bearer of which Israel takes the place of honour among the nations, Deuteronomy 4:7., 32-34. Since the poet says מגּיד and not הגּיד , he is thinking not only of the Tôra, but also of prophecy as the continuous self-attestation of God, the Lawgiver. The Kerî דּבריו , occasioned by the plurals of the parallel member of the verse, gives an unlimited indistinct idea. We must keep to דברו , with the lxx, Aquila, Theodotion, the Quinta, Sexta, and Jerome. The word, which is the medium of God's cosmical rule, is gone forth as a word of salvation to Israel, and, unfolding itself in statutes and judgments, has raised Israel to a legal state founded upon a positive divine law or judgment such as no Gentile nation possesses. The Hallelujah does not exult over the fact that these other nations are not acquainted with any such positive divine law, but (cf. Deuteronomy 4:7., Baruch 4:4) over the fact that Israel is put into possession of such a law. It is frequently attested elsewhere that this possession of Israel is only meant to be a means of making salvation a common property of the world at large.