Talmud su Salmi 47:78

They came back and asked him: What is that which is written (Jos. 24:19): “For He is a holy God.” He answered them, it is not written: “they”, but “He,” “He is a jealous God.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? Rebbi Isaac said, He is holy in all kinds of holiness, as Rebbi Yudan said in the name of Rebbi Aḥa: The Holy One, praise to Him, is holy in all kinds of holiness. His speech is in holiness, His throning is in holiness, the baring of His arm is in holiness, God is awesome and majestic in holiness. His way is in holiness, (Ps. 77:14) “God, Your way is in holiness.” His walking is in holiness, (Ps. 68:25) “the course of my God, my King, in holiness.” His throning is in holiness, (Ps. 47:9) “God throned on His holy throne.” His speech is in holiness, (Ps. 60:8) “God spoke [in His holiness].” The baring of His arm is in holiness, (Is. 52:10) “The Eternal bared His holy arm.” He is awesome and glorious in holiness, (Ex. 15:11) “Who is like You, glorious in holiness!”

“Powers” are counted as verses of kingdom, the words of Rebbi Jehudah; Rebbi Yose says, they do not count⁶⁸The meaning of the root el is “power”. This fits a description of the executive power of a king, appropriate for a prayer celebrating the Eternal as King of the universe. On the other hand, the word routinely means “God”, not specifically adapted to the intended meaning.. “Powers” and “kingdoms” are counted as two, the words of Rebbi Yose; Rebbi Jehudah says, they do not. Sing to God, sing; sing to our King, sing⁶⁹Ps. 47:7. Since R. Yose does not accept the invocation of “God” as a celebration of Kingdom, he has only one reference., are counted as two, the words of Rebbi Jehudah; Rebbi Yose says, they are not. Rebbi Ze`ira asked, do they disagree about it and the sequel, or do they disagree about this text itself⁷⁰The question is whether the next verse, Because God is King of all the Earth, sing intelligently, is a separate statement or not.? Since it was stated, everybody agrees about God is King over nations⁷¹Ps. 47:9: God is King over nations, God sits on His holy throne. There is only one mention of Kingdom. Babli 32b. that it is one, this implies that they disagree about it and the sequel. Lift, o gates, your heads, and be raised, eternal doors; etc., Lift, o gates, your heads, and rise, eternal doors, etc. The first is counted as one and the second as two, the words of Rebbi Jehudah; Rebbi Yose said, the first as two and the second as three⁷²Ps. 24:7–10. Here again, vv. 7–8 are considered one unit, vv. 9–10 the other. In v. 8, R. Jehudah considers who is the King of Glory as question, not an assertion of God’s kingship. R. Yose counts the number of mentions of “King” which are 2 in vv. 7–8, 3 in vv. 9–10. Babli 32b..

“Powers” are counted as verses of kingdom, the words of Rebbi Jehudah; Rebbi Yose says, they do not count⁶⁸The meaning of the root el is “power”. This fits a description of the executive power of a king, appropriate for a prayer celebrating the Eternal as King of the universe. On the other hand, the word routinely means “God”, not specifically adapted to the intended meaning.. “Powers” and “kingdoms” are counted as two, the words of Rebbi Yose; Rebbi Jehudah says, they do not. Sing to God, sing; sing to our King, sing⁶⁹Ps. 47:7. Since R. Yose does not accept the invocation of “God” as a celebration of Kingdom, he has only one reference., are counted as two, the words of Rebbi Jehudah; Rebbi Yose says, they are not. Rebbi Ze`ira asked, do they disagree about it and the sequel, or do they disagree about this text itself⁷⁰The question is whether the next verse, Because God is King of all the Earth, sing intelligently, is a separate statement or not.? Since it was stated, everybody agrees about God is King over nations⁷¹Ps. 47:9: God is King over nations, God sits on His holy throne. There is only one mention of Kingdom. Babli 32b. that it is one, this implies that they disagree about it and the sequel. Lift, o gates, your heads, and be raised, eternal doors; etc., Lift, o gates, your heads, and rise, eternal doors, etc. The first is counted as one and the second as two, the words of Rebbi Jehudah; Rebbi Yose said, the first as two and the second as three⁷²Ps. 24:7–10. Here again, vv. 7–8 are considered one unit, vv. 9–10 the other. In v. 8, R. Jehudah considers who is the King of Glory as question, not an assertion of God’s kingship. R. Yose counts the number of mentions of “King” which are 2 in vv. 7–8, 3 in vv. 9–10. Babli 32b..

⁶This and the following Rule continue the interrupted regulations on the selection of psalms for various occasions begun in XVIII, 2f. And on the New Year we say, O clap your hands, all ye peoples;⁷Ps. 47. on the Day of Atonement Bless the Lord, O my soul⁸Ps. 104. and Out of the depths have I called Thee, O Lord;⁹Ps. 130. on the Festival of Tabernacles In Judah is God known;¹⁰Ps. 76. on the Eighth Day [of Solemn Assembly] For the Leader … on the Sheminith.¹¹Ps. 6. If one is not conversant with these psalms, he says I will give thanks unto the Lord with my whole heart,¹²Ps. 9. and that suffices.