Սաղմոս / Psalms - 121 |

Text:
< PreviousՍաղմոս - 121 Psalms - 121Next >

jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписанию еврейской Библии (в Вульгате и у 7:0-ти имени автора не указано) этот псалом принадлежит Давиду. Написание его должно относить к тому времени, когда Кивот Завета был уже перенесен во вновь построенную скинию в Иерусалим, когда этот город обстроился и когда начались и были установлены путешествия евреев к этой национальной святыне, каковое путешествие поддерживалось и поощрялось Давидом. Место этого псалма среди той группы их, большинство из которых написано во время плена или вскоре после него, не противоречит надписанию, так как этот псалом, как общенародная песнь, мог употребляться евреями особенно усиленно во время возвращения из плена и после плена при путешествиях в Иерусалим. Считать же его написанным в позднейшую эпоху (плена или после него) не дозволяют те места содержания псалма, где говорится о полном благоустроении и величии Иерусалима, об установлении в нем суда и укреплении дома Давидова (сл. 2-5), чего тогда не было, а было много нестроений. Название скинии "домом Господним" не противоречит происхождению псалма от Давида, так как последний часто это название прилагает к скинии и даже Моисеевой (ср. Пс V:8; XXII:6; XXVI:4: и др.)Я возрадовался, когда сказали мне идти в дом Господень (1). Вот мы стоим в воротах Иерусалима, города сплошь застроенного, где стоит престол Давида и куда стекаются все колена (2-6). Просите мира и процветания Иерусалиму ради братьев моих и ради дома Господа, Бога нашего (7:-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm seems to have been penned by David for the use of the people of Israel, when they came up to Jerusalem to worship at the three solemn feasts. It was in David's time that Jerusalem was first chosen to be the city where God would record his name. It being a new thing, this, among other means, was used to bring the people to be in love with Jerusalem, as the holy city, though it was but the other day in the hands of the Jebusites. Observe, I. The joy with which they were to go up to Jerusalem, ver. 1, 2. II. The great esteem they were to have of Jerusalem, ver. 3-5. III. The great concern they were to have for Jerusalem, and the prayers they were to put up for its welfare, ver. 6-9. In singing this psalm we must have an eye to the gospel church, which is called the "Jerusalem that is from above."
Adam Clarke: Commentary on the Bible - 1831
The satisfaction of a gracious soul in the use of God's ordinances, Psa 122:1, Psa 122:2. Description of the internal governmentof Jerusalem, Psa 122:3-5. Prayers for its peace and prosperity, Psa 122:6-9.
In the preceding Psalms we find the poor captives crying to God for deliverance; here they are returning thanks that they find they are permitted to return to their own land and to the ordinances of their God.
Albert Barnes: Notes on the Bible - 1834
122:0: This psalm is expressly ascribed to David, though it is not known why it should be classed among the "Songs of Degrees." On the supposition that these were used by the pilgrims in "going up" to Jerusalem to worship, and that they were sung by the way, this psalm would be particularly appropriate, and is one of the very few, in the entire collection of fifteen, that would be appropriate. This psalm evidently was used on some such occasion, and is beautifully suited to such a design. There is no reason to doubt that it is a composition of David, but it is not now possible to ascertain at what period of his life, or on what particular occasion, it was composed. DeWette has endeavored to show that the psalm must have been composed at a later period in the Jewish history than the time of David. His arguments are:
(1) that these "Psalms of Degrees" mostly pertain to a later period, and yet that they are closely connected together in sense;
(2) that the language indicates a later period than the time of David;
(3) that the pilgrimage to Jerusalem was not instituted until a later age than that of David;
(4) that the mention of the "thrones of the house of David" Psa 122:5 indicates a later age; and
(5) that Jerusalem is represented Psa 122:3 as a city already built - probably, as DeWette thinks, referring to Jerusalem as rebuilt after the captivity.
It will be found, however, in the exposition of the psalm, that there is no part of it which is not applicable to David and his times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 122:1, David professes his joy for the church; Psa 122:6, and prays for the peace thereof.
Psa 120:1, Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1, Psa 126:1, Psa 127:1, Psa 128:1 *titles Psa 129:1, Psa 130:1, Psa 131:1, Psa 132:1, Psa 133:1, Psa 134:1 *titles
Carl Friedrich Keil and Franz Delitzsch

A Well-Wishing Glance Back at the Pilgrims' City
If by "the mountains" in Ps 121:1 the mountains of the Holy Land are to be understood, it is also clear for what reason the collector placed this Song of degrees, which begins with the expression of joy at the pilgrimage to the house of Jahve, and therefore to the holy mountain, immediately after the preceding song. By its peace-breathing (שׁלום) contents it also, however, touches closely upon Ps 120:1-7. The poet utters aloud his hearty benedictory salutation to the holy city in remembrance of the delightful time during which he sojourned there as a visitor at the feast, and enjoyed its inspiring aspect. If in respect of the לדוד the Psalm were to be regarded as an old Davidic Psalm, it would belong to the series of those Psalms of the time of the persecution by Absalom, which cast a yearning look back towards home, the house of God (Ps 23:1-6; Ps 26:1-12, Ps 55:15; Ps 61:1-8, and more particularly Ps 63:1-11). But the לדוד is wanting in the lxx, Codd. Alex. and Vat.; and the Cod Sinait., which has ΤΩ ΔΑΔ, puts this before Ps 124:1-8, ει ̓ μὴ ὅτι κύριος κ. τ. λ., also, contrary to Codd. Alex. and Vat. Here it is occasioned by Ps 122:5, but without any critical discernment. The measures adopted by Jeroboam I show, moreover, that the pilgrimages to the feasts were customary even in the time of David and Solomon. The images of calves in Dan and Bethel, and the changing of the Feast of Tabernacles to another month, were intended to strengthen the political rupture, by breaking up the religious unity of the people and weaning them from visiting Jerusalem. The poet of the Psalm before us, however, lived much later. He lived, as is to be inferred with Hupfeld from Ps 122:3, in the time of the post-exilic Jerusalem which rose again out of its ruins. Thither he had been at one of the great feasts, and here, still quite full of the inspiring memory, he looks back towards the holy city; for, in spite of Reuss, Hupfeld, and Hitzig, Ps 122:1., so far as the style is concerned, are manifestly a retrospect.
John Gill
INTRODUCTION TO PSALM 122
A Song of degrees of David. This is the first of the songs of degrees that bears the name of David: and Kimchi thinks they only were written by him which have his name to them; though he, Abendana, and others, are of opinion that this psalm was composed with a view to the captives in Babylon; who are here represented, and are represented as rejoicing at their going up to Jerusalem, to the solemn feasts there. The inscription in the Syriac version is,
"a "psalm" of David, one of the psalms of ascent, when Cyrus commanded the captivity to go up; spiritually, a promise of good things.''
Tit seems to be designed for the use of the Israelites, and to be sung by them when they went up to the feasts, three times a year. Some say (a) they sung this by the way, when they carried the firstfruits to Jerusalem.
(a) Weemse's Christ. Synagog. l. 1. c. 6. s. 4. p. 144.
121:0121:1: Օրհնութիւնք Աշտիճանաց. ՃԻԱ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Դաւիթին աստիճաններուն երգը
Օրհնութիւնք աստիճանաց[748]:

121:1: Օրհնութիւնք Աշտիճանաց. ՃԻԱ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Դաւիթին աստիճաններուն երգը
zohrab-1805▾ eastern-1994▾ western am▾
121:0121:0 Песнь восхождения. Давида.
121:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent εὐφράνθην ευφραινω celebrate; cheer ἐπὶ επι in; on τοῖς ο the εἰρηκόσιν ερεω.1 state; mentioned μοι μοι me εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master πορευσόμεθα πορευομαι travel; go
121:1 שִׁ֗יר šˈîr שִׁיר song לַֽ lˈa לְ to † הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent אֶשָּׂ֣א ʔeśśˈā נשׂא lift עֵ֭ינַי ˈʕênay עַיִן eye אֶל־ ʔel- אֶל to הֶ he הַ the הָרִ֑ים hārˈîm הַר mountain מֵ֝ ˈmē מִן from אַ֗יִן ʔˈayin אַיִן whence יָבֹ֥א yāvˌō בוא come עֶזְרִֽי׃ ʕezrˈî עֵזֶר help, helper
121:1. canticum graduum David laetatus sum eo quod dixerint mihi in domum Domini ibimusA gradual canticle. I rejoiced at the things that were said to me: We shall go into the house of the Lord.
A Song of Ascents; of David.
KJV Chapter [122] A Song of degrees of David:

121:0 Песнь восхождения. Давида.
121:1
ᾠδὴ ωδη song
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
εὐφράνθην ευφραινω celebrate; cheer
ἐπὶ επι in; on
τοῖς ο the
εἰρηκόσιν ερεω.1 state; mentioned
μοι μοι me
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
πορευσόμεθα πορευομαι travel; go
121:1
שִׁ֗יר šˈîr שִׁיר song
לַֽ lˈa לְ to
† הַ the
מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent
אֶשָּׂ֣א ʔeśśˈā נשׂא lift
עֵ֭ינַי ˈʕênay עַיִן eye
אֶל־ ʔel- אֶל to
הֶ he הַ the
הָרִ֑ים hārˈîm הַר mountain
מֵ֝ ˈmē מִן from
אַ֗יִן ʔˈayin אַיִן whence
יָבֹ֥א yāvˌō בוא come
עֶזְרִֽי׃ ʕezrˈî עֵזֶר help, helper
121:1. canticum graduum David laetatus sum eo quod dixerint mihi in domum Domini ibimus
A gradual canticle. I rejoiced at the things that were said to me: We shall go into the house of the Lord.
A Song of Ascents; of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Указание на обычай "троекратного в продолжение года хождения в Иерусалим на великие праздники для поклонения Господу". Этот обычай, соблюдавшийся даже во время Судей, был с особенной силой восстановлен во времена Давида. Слова эти могли, конечно, повторяться и евреями, возвращавшимися из плена или даже пред окончанием его, когда они исполнены были пламенного желания возвратиться в родную Палестину и увидеть священные места.
Adam Clarke: Commentary on the Bible - 1831
122:1: I was glad when they said - When Cyrus published an edict for their return, the very first object of their thanksgiving was the kindness of God in permitting them to return to his ordinances.
Albert Barnes: Notes on the Bible - 1834
122:1: I was glad - It was a subject; of joy to me. The return of the happy season when we were to go up to worship filled me with joy. The language is expressive of the, happiness which is felt by those who love God and his sanctuary, when the stated season of worship returns. The heart is drawn to the house of prayer; the soul is filled with peace at the prospect of being again permitted to worship God. Who the speaker here is, is not known. It may have been David himself; more probably, however, it was designed by him to be used by those who should go up to worship, as expressive of their individual joy.
When they said unto me - When it was said unto me. When the time arrived. When I was invited by others to go. The announcement was joyful; the invitation was welcome. It met the desires of my heart, and I embraced the invitation cheerfully and joyfully.
Let us go into the house of the Lord - Up to the place where God dwells; the house which he has made his abode. If the psalm was composed in the time of David, this would refer to the tabernacle as fixed by him on Mount Zion; if at a later period, to the temple. The language will admit of either interpretation. Compare the notes at Isa 2:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:1: was glad: Psa 42:4, Psa 55:14, Psa 63:1-3, Psa 84:1, Psa 84:2, Psa 84:10, Psa 119:111
Let us go: Isa 2:3; Jer 31:6, Jer 50:4, Jer 50:5; Mic 4:2; Zac 8:21-23
Carl Friedrich Keil and Franz Delitzsch
122:1
The preterite שׂמחתי may signify: I rejoice (1Kings 2:1), just as much as: I rejoiced. Here in comparison with Ps 122:2 it is a retrospect; for היה with the participle has for the most part a retrospective signification, Gen 39:22; Deut 9:22, Deut 9:24; Judg 1:7; Job 1:14. True, עמדות היוּ might also signify: they have been standing and still stand (as in Ps 10:14; Is 59:2; Is 30:20); but then why was it not more briefly expressed by עמדוּ (Ps 26:12)? The lxx correctly renders: εὐφράνθην and ἑστῶτες ἦσαν. The poet, now again on the journey homewards, or having returned home, calls to mind the joy with which the cry for setting out, "Let us go up to the house of Jahve!" filled him. When he and the other visitors to the feast had reached the goal of their pilgrimage, their feet came to a stand-still, as if spell-bound by the overpowering, glorious sight.
(Note: So also Veith in his, in many points, beautiful Lectures on twelve gradual Psalms (Vienna 1863), S. 72, "They arrested their steps, in order to give time to the amazement with which the sight of the Temple, the citadel of the king, and the magnificent city filled them.")
Rev_iving this memory, he exclaims: Jerusalem, O thou who art built up again - true, בּנה in itself only signifies "to build," but here, where, if there is nothing to the contrary, a closed sense is to be assumed for the line of the verse, and in the midst of songs which reflect the joy and sorrow of the post-exilic restoration period, it obtains the same meaning as in Ps 102:17; Ps 147:2, and frequently (Gesenius: O Hierosolyma restituta). The parallel member, Ps 122:3, does not indeed require this sense, but is at least favourable to it. Luther's earlier rendering, "as a city which is compacted together," was happier than his later rendering, "a city where they shall come together," which requires a Niph. or Hithpa. instead of the passive. חבּר signifies, as in Ex 28:7, to be joined together, to be united into a whole; and יחדּו strengthens the idea of that which is harmoniously, perfectly, and snugly closed up (cf. Ps 133:1). The Kaph of כּעיר is the so-called Kaph veritatis: Jerusalem has risen again out of its ruined and razed condition, the breaches and gaps are done away with (Is 58:12), it stands there as a closely compacted city, in which house joins on to house. Thus has the poet seen it, and the recollection fills him with rapture.
(Note: In the synagogue and church it is become customary to interpret Ps 122:3 of the parallelism of the heavenly and earthly Jerusalem.)
Geneva 1599
122:1 "A Song of degrees of David." I (a) was glad when they said unto me, Let us go into the house of the LORD.
(a) He rejoices that God had appointed a place where the ark would still remain.
John Gill
122:1 I was glad when they said unto me,.... Or, "I rejoiced in", or "because of, those that said unto me" (b); or, "in what was said unto me". For it may regard not only the time when he had this pleasure of mind, but the persons who gave it, as well as the ground and reason of the things said unto him, as follows:
let us go into the house of the Lord; the house of the sanctuary, as the Targum; the tabernacle, the place of divine worship, typical of the church of God; which is an house of his building, beautifying, and repairing, and where he dwells: it has all the essentiality of a house; its materials are lively stones; its foundation Christ; its pillars ministers of the word; the beams of it stable believers; its windows the ordinances; and the door into it faith in Christ, and a profession of it. Now it is both the duty and privilege of believers to go into it; here they find spiritual pleasure, enjoy abundance of peace and comfort, and have their spiritual strength renewed, as well as it is to their honour and glory: and it becomes them to stir up one another to go thither; some are slothful and backward; some are lukewarm and indifferent; some are worldly and carnally minded; and others are conceited of their knowledge, and think themselves wiser than their teachers, and therefore need to be excited to their duty; and truly gracious souls are glad when they are stirred up to it, both on their own account, and on the account of others, and because of the glory of God.
(b) "in dicentibus mihi", Montanus; so Ainsworth, Vatablus, Cocceius; "in his quae dicta sunt mihi", V. L. so Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
122:1 This Psalm might well express the sacred joy of the pilgrims on entering the holy city, where praise, as the religious as well as civil metropolis, is celebrated, and for whose prosperity, as representing the Church, prayer is offered. (Ps 122:1-9)
Our feet shall stand--literally, "are standing."
121:1121:1: Ուրախ եղէ ես ոյք ասէին ցիս. ՚Ի տուն Տեա՛ռն երթիցուք մեք։
1 Ուրախանում էի, երբ ասում էին՝ «Գնանք Տիրոջ տուն»:
122 Կ’ուրախանայի երբ ինծի կ’ըսէին.«Տէրոջը տունը երթանք»։
Ուրախ եղէ ես ոյք ասէին ցիս. Ի տուն Տեառն երթիցուք մեք:

121:1: Ուրախ եղէ ես ոյք ասէին ցիս. ՚Ի տուն Տեա՛ռն երթիցուք մեք։
1 Ուրախանում էի, երբ ասում էին՝ «Գնանք Տիրոջ տուն»:
122 Կ’ուրախանայի երբ ինծի կ’ըսէին.«Տէրոջը տունը երթանք»։
zohrab-1805▾ eastern-1994▾ western am▾
121:1121:1 Возрадовался я, когда сказали мне: >.
121:2 ἑστῶτες ιστημι stand; establish ἦσαν ειμι be οἱ ο the πόδες πους foot; pace ἡμῶν ημων our ἐν εν in ταῖς ο the αὐλαῖς αυλη courtyard; fold σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem
121:2 עֶ֭זְרִי ˈʕezrî עֵזֶר help, helper מֵ mē מִן from עִ֣ם ʕˈim עִם with יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עֹ֝שֵׂ֗ה ˈʕōśˈē עשׂה make שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens וָ wā וְ and אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
121:2. stantes erant pedes nostri in portis tuis HierusalemOur feet were standing in thy courts, O Jerusalem.
1. I was glad when they said unto me, Let us go unto the house of the LORD.
I was glad when they said unto me, Let us go into the house of the LORD:

121:1 Возрадовался я, когда сказали мне: <<пойдем в дом Господень>>.
121:2
ἑστῶτες ιστημι stand; establish
ἦσαν ειμι be
οἱ ο the
πόδες πους foot; pace
ἡμῶν ημων our
ἐν εν in
ταῖς ο the
αὐλαῖς αυλη courtyard; fold
σου σου of you; your
Ιερουσαλημ ιερουσαλημ Jerusalem
121:2
עֶ֭זְרִי ˈʕezrî עֵזֶר help, helper
מֵ mē מִן from
עִ֣ם ʕˈim עִם with
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עֹ֝שֵׂ֗ה ˈʕōśˈē עשׂה make
שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens
וָ wā וְ and
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
121:2. stantes erant pedes nostri in portis tuis Hierusalem
Our feet were standing in thy courts, O Jerusalem.
1. I was glad when they said unto me, Let us go unto the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Город Иерусалим представляется обнесенным оградой с сооруженными в ней воротами; он - слит в одно, т. е. застроен зданиями, тесно примыкавшими друг к другу. Таким Иерусалим не был при возвращении и значительное время спустя после возвращения из плена, когда его стены и дома были в развалинах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Pleasures of Public Worship.

1 I was glad when they said unto me, Let us go into the house of the LORD. 2 Our feet shall stand within thy gates, O Jerusalem. 3 Jerusalem is builded as a city that is compact together: 4 Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD. 5 For there are set thrones of judgment, the thrones of the house of David.
Here we have,
I. The pleasure which David and other pious Israelites took in approaching to and attending upon God in public ordinances, v. 1, 2.
1. The invitation to them was very welcome. David was himself glad, and would have every Israelite to say that he was glad, when he was called upon to go up to the house of the Lord. Note, (1.) It is the will of God that we should worship him in concert, that many should join together to wait upon him in public ordinances. We ought to worship God in our own houses, but that is not enough; we must go into the house of the Lord, to pay our homage to him there, and not forsake the assembling of ourselves together. (2.) We should not only agree with one another, but excite and stir up one another, to go to worship God in public. Let us go; not, "Do you go and pray for us, and we will stay at home;" but, We will go also, Zech. viii. 21. Not, "Do you go before, and we will follow at our leisure;" or, "We will go first, and you shall come after us;" but, "Let us go together, for the honour of God and for our mutual edification and encouragement." We ourselves are slow and backward, and others are so too, and therefore we should thus quicken and sharpen one another to that which is good, as iron sharpens iron. (3.) Those that rejoice in God will rejoice in calls and opportunities to wait upon him. David himself, though he had as little need of a spur to his zeal in religious exercises as any, yet was so far from taking it as an affront that he was glad of it as a kindness when he was called upon to go up to the house of the Lord with the meanest of his subjects. We should desire our Christian friends, when they have any good work in hand, to call for us and take us along with them.
2. The prospect of them was very pleasing. They speak it with a holy triumph (v. 2): Our feet shall stand within thy gates, O Jerusalem! Those that came out of the country, when they found the journey tedious, comforted themselves with this, that they should be in Jerusalem shortly, and that would make amends for all the fatigues of their journey. We shall stand there as servants; it is desirable to have a place in Jerusalem, though it be among those that stand by (Zech. iii. 7), though it be the door keeper's place, Ps. lxxxiv. 10. We have now got a resting-place for the ark, and where it is there will we be.
II. The praises of Jerusalem, as Ps. xlviii. 12.
1. It is the beautiful city, not only for situation, but for building. It is built into a city, the houses not scattered, but contiguous, and the streets fair and spacious. It is built uniform, compact together, the houses strengthening and supporting one another. Though the city was divided into the higher and lower town, yet the Jebusites being driven out, and it being entirely in the possession of God's people, it is said to be compact together. It was a type of the gospel-church, which is compact together in holy love and Christian communion, so that it is all as one city.
2. It is the holy city, v. 4. It is the place where all Israel meet one another: Thither the tribes go up, from all parts of the country, as one man, under the character of the tribes of the Lord, in obedience to his command. It is the place appointed for their general rendezvous; and they come together, (1.) To receive instruction from God; they come to the testimony of Israel, to hear what God has to say to them and to consult his oracle. (2.) To ascribe the glory to God, to give thanks to the name of the Lord, which we have all reason to do, especially those that have the testimony of Israel among them. If God speak to us by his word, we have reason to answer him by our thanksgivings. See on what errand we go to public worship, to give thanks.
3. It is the royal city (v. 5): There are set thrones of judgment. Therefore the people had reason to be in love with Jerusalem, because justice was administered there by a man after God's own heart. The civil interests of the people were as well secured as their ecclesiastical concerns; and very happy they were in their courts of judicature, which were erected in Jerusalem, as with us in Westminster Hall. Observe, What a goodly sight it was to see the testimony of Israel and the thrones of judgment such near neighbours, and they are good neighbours, which may greatly befriend one another. Let the testimony of Israel direct the thrones of judgment, and the thrones of judgment protect the testimony of Israel.
Adam Clarke: Commentary on the Bible - 1831
122:2: Our feet shad stand - For seventy years we have been exiled from our own land; our heart was in Jerusalem, but our feet were in Chaldea. Now God has turned our captivity, and our feet shall shortly stand within the gates of Jerusalem. What a transition from misery to happiness! and what a subject for rejoicing!
Albert Barnes: Notes on the Bible - 1834
122:2: Our feet shall stand within thy gates, O Jerusalem - We shall enter the sacred city. It appears now in full view before us - its walls, its palaces, its sacred places. We shall not stand and gaze upon it at a distance; we shall not merely be charmed with its beauty as we approach it; we shall accomplish the object of our desire, and enter within its walls and gates. So the believer approaches heaven - the New Jerusalem above. he will not merely admire its exterior, and look upon it at a distance; but he will enter in. He draws nearer and nearer to it, and as he approaches it when he is dying, its beauty becomes the more charming to his view, and the joy of his heart increases as he now feels the assurance that he will "stand within its gates:" that he will enter there, and dwell there foRev_er. So said Dr. Payson, when approaching the end of life: "The celestial city is full in my view. Its glories beam upon me, its breezes fan me, its odors are wafted to me, its sounds strike upon my ears, and its spirit is breathed into my heart. Nothing separates me from it but the river of death, which now appears but as an insignificant rill, that may be crossed at a single step, whenever God shall give permission. The Sun of Righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as he approached, and now he fills the whole hemisphere - pouring forth a flood of glory, in which I seem to float like an insect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive brightness, and wondering with unutterable wonder why God should deign thus to shine upon a sinful worm." Works, i. 407. See also the exquisite description of the glories of heaven, familiar to all, as described by Bunyan, as the Christian pilgrims were about to cross the river of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:2: Psa 84:7, Psa 87:1-3, Psa 100:4; Exo 20:24; Ch2 6:6
Geneva 1599
122:2 Our (b) feet shall stand within thy gates, O Jerusalem.
(b) Which were wont to wander to and fro, as the ark moved.
John Gill
122:2 Our feet shall stand within thy gates, O Jerusalem. Which is to be understood not merely literally of the city of Jerusalem, and of continuance in the possession of it, it being lately taken out of the hands of the Jebusites; but spiritually of the church of God, which is often called by this name; the gates of which are the same as the gates of Zion, and the gates of wisdom, the word and ordinances; attendance on which is signified by "standing": and which also denotes continuance therein: and happy are those that are within these gates, and have a comfortable assurance of their abiding there; and still more happy will they be who will be admitted within the gates of the New Jerusalem, which are said to be twelve, and every, one of them of one pearl; and through which none shall enter into the city but pure and holy persons, Rev_ 21:2.
Robert Jamieson, A. R. Fausset and David Brown
122:2 gates--(Compare Ps 9:14; Ps 87:2).
121:2121:2: Հասեալ կային ոտք մեր առ դրունս քո Երուսաղէմ։
2 Մեր ոտքերը հասել կանգնել էին քո դռներին, ո՛վ Երուսաղէմ:
2 Մեր ոտքերը քու դռներուդ մէջ կայնեցան, Ո՛վ Երուսաղէմ։
Հասեալ կային ոտք մեր առ դրունս քո, Երուսաղէմ:

121:2: Հասեալ կային ոտք մեր առ դրունս քո Երուսաղէմ։
2 Մեր ոտքերը հասել կանգնել էին քո դռներին, ո՛վ Երուսաղէմ:
2 Մեր ոտքերը քու դռներուդ մէջ կայնեցան, Ո՛վ Երուսաղէմ։
zohrab-1805▾ eastern-1994▾ western am▾
121:2121:2 Вот, стоят ноги наши во вратах твоих, Иерусалим,
121:3 Ιερουσαλημ ιερουσαλημ Jerusalem οἰκοδομουμένη οικοδομεω build ὡς ως.1 as; how πόλις πολις city ἧς ος who; what ἡ ο the μετοχὴ μετοχη association αὐτῆς αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him
121:3 אַל־ ʔal- אַל not יִתֵּ֣ן yittˈēn נתן give לַ la לְ to † הַ the מֹּ֣וט mmˈôṭ מֹוט bar רַגְלֶ֑ךָ raḡlˈeḵā רֶגֶל foot אַל־ ʔal- אַל not יָ֝נ֗וּם ˈyānˈûm נום slumber שֹֽׁמְרֶֽךָ׃ šˈōmᵊrˈeḵā שׁמר keep
121:3. Hierusalem quae aedificaris ut civitas cuius participatio eius simulJerusalem, which is built as a city, which is compact together.
2. Our feet are standing within thy gates, O Jerusalem;
Our feet shall stand within thy gates, O Jerusalem:

121:2 Вот, стоят ноги наши во вратах твоих, Иерусалим,
121:3
Ιερουσαλημ ιερουσαλημ Jerusalem
οἰκοδομουμένη οικοδομεω build
ὡς ως.1 as; how
πόλις πολις city
ἧς ος who; what
ἡ ο the
μετοχὴ μετοχη association
αὐτῆς αυτος he; him
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
121:3
אַל־ ʔal- אַל not
יִתֵּ֣ן yittˈēn נתן give
לַ la לְ to
† הַ the
מֹּ֣וט mmˈôṭ מֹוט bar
רַגְלֶ֑ךָ raḡlˈeḵā רֶגֶל foot
אַל־ ʔal- אַל not
יָ֝נ֗וּם ˈyānˈûm נום slumber
שֹֽׁמְרֶֽךָ׃ šˈōmᵊrˈeḵā שׁמר keep
121:3. Hierusalem quae aedificaris ut civitas cuius participatio eius simul
Jerusalem, which is built as a city, which is compact together.
2. Our feet are standing within thy gates, O Jerusalem;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
122:3: Jerusalem - compact together - It is now well rebuilt, every part contributing to the strength of the whole. It is also a state of great political and spiritual union. It is the center of union to all the tribes, for each tribe has an equal interest in that God who is worshipped there.
Albert Barnes: Notes on the Bible - 1834
122:3: Jerusalem is builded as a city that is compact together - literally, "joined to itself together;" that is, when one part is, as it were, bound closely to another part; not scattered or separate. The walls are all joined together; and the houses are all united to one another so as to make a compact place. The ground occupied by Jerusalem never could be large, as it was surrounded with valleys, except on the north, and hemmed in with hills, so that, from the necessity of the case, when it became the capital of the nation, it was densely crowded. This, moreover, was usual in ancient cities, when they were made compact for the sake of defense and protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:3: builded: Sa2 5:9; Eph 2:20, Eph 2:21, Eph 4:4-7; Rev_. 21:10-27
Geneva 1599
122:3 Jerusalem is builded as a city that is (c) compact together:
(c) By the artificial joining and beauty of the houses, he means the peace and love that was between the citizens.
John Gill
122:3 Jerusalem is builded as a city that is compact together. In David's time the upper and lower city were joined together, the streets regularly built, the houses contiguous, not straggling about, here and there one (c). So the church of God, like that, is built in a good situation, on a rock and hill, where it is firm and visible; like a city full of inhabitants, governed by wholesome laws, under proper officers; a free city, which enjoys many privileges and immunities; a well fortified one, having salvation for walls and bulwarks about it; a royal city, the city of the great King, the city of our God, the name of which is "Jehovahshammah", the Lord is there: and this is "compact together" when its citizens are united in affection to one another; agree in their religious sentiments; join in social worships, and live in subjection to one Head and King, the Lord Jesus Christ. The Jews often speak, and so some of their commentators on this passage, of a Jerusalem above and below, and of the one being made like unto the other: so the Targum,
"Jerusalem is built in the firmament as a city, as Jerusalem on earth;''
see Gal 4:26.
(c) Hecataeus, an Heathen writer, describes Jerusalem as a strong fortified city, fifty furlongs in circumference; and inhabited by twelve myriads, or a hundred and twenty thousand men. Vid. Euseb. Praepar. Evangel. l. 9. c. 4.
Robert Jamieson, A. R. Fausset and David Brown
122:3 compact together--all parts united, as in David's time.
121:3121:3: ԶԵրուսաղէմ շինեալ քաղաք, եւ բնակութիւն իւր շուրջ զնովաւ[7616]։ [7616] Ոմանք.Շինեալ որպէս քաղաք։
3 Երուսաղէմը բարեշէն է որպէս քաղաք, եւ նրա բնակիչներն իր շուրջն են:
3 Երուսաղէմ այնպիսի քաղաքի մը պէս շինուած է, Որ ինքնիրեն ամրօրէն միացած է։
[749]ԶԵրուսաղէմ շինեալ քաղաք, եւ բնակութիւն իւր շուրջ զնովաւ:

121:3: ԶԵրուսաղէմ շինեալ քաղաք, եւ բնակութիւն իւր շուրջ զնովաւ[7616]։
[7616] Ոմանք.Շինեալ որպէս քաղաք։
3 Երուսաղէմը բարեշէն է որպէս քաղաք, եւ նրա բնակիչներն իր շուրջն են:
3 Երուսաղէմ այնպիսի քաղաքի մը պէս շինուած է, Որ ինքնիրեն ամրօրէն միացած է։
zohrab-1805▾ eastern-1994▾ western am▾
121:3121:3 Иерусалим, устроенный как город, слитый в одно,
121:4 ἐκεῖ εκει there γὰρ γαρ for ἀνέβησαν αναβαινω step up; ascend αἱ ο the φυλαί φυλη tribe φυλαὶ φυλη tribe κυρίου κυριος lord; master μαρτύριον μαρτυριον evidence; testimony τῷ ο the Ισραηλ ισραηλ.1 Israel τοῦ ο the ἐξομολογήσασθαι εξομολογεω concede; confess τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master
121:4 הִנֵּ֣ה hinnˈē הִנֵּה behold לֹֽא־ lˈō- לֹא not יָ֭נוּם ˈyānûm נום slumber וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִישָׁ֑ן yîšˈān ישׁן sleep שֹׁ֝ומֵ֗ר ˈšômˈēr שׁמר keep יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
121:4. quia ibi ascenderunt tribus tribus Domini testimonium Israhel ad confitendum nomini DominiFor thither did the tribes go up, the tribes of the Lord: the testimony of Israel, to praise the name of the Lord.
3. Jerusalem, that art builded as a city that is compact together:
Jerusalem is builded as a city that is compact together:

121:3 Иерусалим, устроенный как город, слитый в одно,
121:4
ἐκεῖ εκει there
γὰρ γαρ for
ἀνέβησαν αναβαινω step up; ascend
αἱ ο the
φυλαί φυλη tribe
φυλαὶ φυλη tribe
κυρίου κυριος lord; master
μαρτύριον μαρτυριον evidence; testimony
τῷ ο the
Ισραηλ ισραηλ.1 Israel
τοῦ ο the
ἐξομολογήσασθαι εξομολογεω concede; confess
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
121:4
הִנֵּ֣ה hinnˈē הִנֵּה behold
לֹֽא־ lˈō- לֹא not
יָ֭נוּם ˈyānûm נום slumber
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִישָׁ֑ן yîšˈān ישׁן sleep
שֹׁ֝ומֵ֗ר ˈšômˈēr שׁמר keep
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
121:4. quia ibi ascenderunt tribus tribus Domini testimonium Israhel ad confitendum nomini Domini
For thither did the tribes go up, the tribes of the Lord: the testimony of Israel, to praise the name of the Lord.
3. Jerusalem, that art builded as a city that is compact together:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Указание псалма на коленное разделение еврейского народа тоже говорить за раннейшее, чем время плена, написание псалма; при Давиде коленное разделение еще существовало, после же Ровоама, а особенно во время плена, такое разделение исчезло.
Adam Clarke: Commentary on the Bible - 1831
122:4: The testimony of Israel - There is the ark, where the presence of God is manifested; there is the holy of holies; and there all the tribes assembled to worship Jehovah. He no doubt alludes to the assembling of the tribes annually at each of the three grand national festivals.
Albert Barnes: Notes on the Bible - 1834
122:4: Whither the tribes - The twelve tribes of the children of Israel.
Go up - To the great feasts and festivals of the nation. See Exo 23:17. This language of going up is such as would be used anywhere respecting the capital of a nation - as it is now of London; but it was literally true of Jerusalem, since it was elevated far above most parts of the land.
The tribes of the Lord, unto the testimony of Israel - The "ark of testimony;" the ark within which were the tables of stone, containing the law considered as God's testimony or witnessing as to justice, right, equity, duty, truth. See Exo 16:34; Exo 25:16, Exo 25:21; Exo 40:3, Exo 40:20; Exo 30:6, Exo 30:36; Exo 31:18.
To give thanks unto the name of the Lord - To worship Yahweh - the name often being put for the Being himself. A main part of Hebrew worship was praise, and hence, this is often put for the whole of worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:4: Whither: Psa 78:68, Psa 132:13; Exo 23:17, Exo 34:23, Exo 34:24; Deu 12:5, Deu 12:11, Deu 16:16
the testimony: Exo 16:34, Exo 26:33, Exo 26:34, Exo 32:15
to give: Psa 66:13-16, Psa 107:1-3, Psa 116:17-19, Psa 118:19
Carl Friedrich Keil and Franz Delitzsch
122:4
The imposing character of the impression was still greatly enhanced by the consideration, that this is the city where at all times the twelve tribes of God's nation (which were still distinguished as its elements even after the Exile, Rom 11:1; Lk 2:36; Jas 1:1) came together at the three great feasts. The use of the שׁ twice as equivalent to אשׁר is (as in Canticles) appropriate to the ornamental, happy, miniature-like manner of these Songs of degrees. In שׁשּׁם the שׁם is, as in Eccles 1:7, equivalent to שׁמּה, which on the other hand in Ps 122:5 is no more than an emphatic שׁם (cf. Ps 76:4; Ps 68:7). עלוּ affirms a habit (cf. Job 1:4) of the past, which extends into the present. עדוּת לישׂראל is not an accusative of the definition or destination (Ew. ֗300, c), but an apposition to the previous clause, as e.g., in Lev 23:14, Lev 23:21, Lev 23:31 (Hitzig), referring to the appointing in Ex 23:17; Ex 34:23; Deut 16:16. The custom, which arose thus, is confirmed in Ps 122:5 from the fact, that Jerusalem, the city of the one national sanctuary, was at the same time the city of the Davidic kingship. The phrase ישׁב למשׁפּט is here transferred from the judicial persons (cf. Ps 29:10 with Ps 9:5; Ps 28:6), who sit in judgment, to the seats (thrones) which are set down and stand there fro judgment (cf. Ps 125:1, and θρόνος ἔκειτο, Rev_ 4:2). The Targum is thinking of seats in the Temple, viz., the raised (in the second Temple resting upon pillars) seat of the king in the court of the Israelitish men near the שׁער העליון, but למשׁפט points to the palace, 3Kings 7:7. In the flourishing age of the Davidic kingship this was also the highest court of judgment of the land; the king was the chief judge (2Kings 15:2; 3Kings 3:16), and the sons, brothers, or kinsmen of the king were his assessors and advisers. In the time of the poet it is different; but the attractiveness of Jerusalem, not only as the city of Jahve, but also as the city of David, remains the same for all times.
Geneva 1599
122:4 Whither (d) the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD.
(d) All the tribes according to God's covenant will come and pray there.
John Gill
122:4 Whither the tribes go up, the tribes of the Lord,.... The twelve tribes of Israel; the males of them went up three times a year to Jerusalem to worship, at the feasts of passover, pentecost, and tabernacles; and was typical of the church of Christ, where the worship of God is carried on, his word preached, and ordinances administered; and whither saints go and attend for their own profit and the glory of God; this is the city of our solemnities, Is 33:20;
unto the testimony of Israel; the ark of the testimony a symbol of the divine Presence. The law is called a testimony, because it testified the will of God to be done; this was put into an ark, which had its name from thence, and was typical of Christ, the end of the law for righteousness; and over the ark was the divine Presence: hither the tribes came to worship God, and to consult him;
"who (the Targum here says) testifies to Israel, that his divine Majesty dwells among them, when they go to confess unto the name of the Lord.''
The Gospel is called the testimony of Christ; and it is what testifies concerning his person, office, and grace, unto the Israel of God; and who go up to the house of God in order to hear it;
to give thanks unto the name of the Lord; for all his mercies and blessings, both temporal and spiritual; and which should be acknowledged, not only in a private manner, but publicly in the house of God; see Ps 100:4.
John Wesley
122:4 The tribes - Whom God has chosen to be his people. Unto - Unto the ark, called the testimony, because of the tables of the covenant laid up in it, which are called God's testimony, and the tables of the testimony. And this is called the testimony of, or to Israel, because it was given by God to them. Give thanks - To worship God; this one eminent part thereof being put for all the rest.
Robert Jamieson, A. R. Fausset and David Brown
122:4 testimony--If "unto" is supplied, this may denote the ark (Ex 25:10-21); otherwise the act of going is denoted, called a testimony in allusion to the requisition (Deut 16:16), with which it was a compliance.
121:4121:4: Անդ ելին ա՛զգ ա՛զգ Տեառն, վկայութիւնք Իսրայէլի խոստովան լինել անուան Տեառն[7617]։ [7617] Ոմանք.Անդ ելանէին ազգք ազգք Տեառն. վկայութիւն։
4 Ցեղերն այնտեղ բարձրացան՝ ցեղերը Տիրոջ, որ Իսրայէլի վկայութեամբ գոհութիւն մատուցեն Տիրոջ անուանը:
4 Ցեղերը, Տէրոջը ցեղերը հոն կ’ելնեն Իսրայէլի պատուիրածին պէս, Տէրոջը անուանը գոհութիւն մատուցանելու համար։
Անդ ելին ազգք, ազգք Տեառն, վկայութիւնք Իսրայելի, խոստովան լինել անուան Տեառն:

121:4: Անդ ելին ա՛զգ ա՛զգ Տեառն, վկայութիւնք Իսրայէլի խոստովան լինել անուան Տեառն[7617]։
[7617] Ոմանք.Անդ ելանէին ազգք ազգք Տեառն. վկայութիւն։
4 Ցեղերն այնտեղ բարձրացան՝ ցեղերը Տիրոջ, որ Իսրայէլի վկայութեամբ գոհութիւն մատուցեն Տիրոջ անուանը:
4 Ցեղերը, Տէրոջը ցեղերը հոն կ’ելնեն Իսրայէլի պատուիրածին պէս, Տէրոջը անուանը գոհութիւն մատուցանելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
121:4121:4 куда восходят колена, колена Господни, по закону Израилеву, славить имя Господне.
121:5 ὅτι οτι since; that ἐκεῖ εκει there ἐκάθισαν καθιζω sit down; seat θρόνοι θρονος throne εἰς εις into; for κρίσιν κρισις decision; judgment θρόνοι θρονος throne ἐπὶ επι in; on οἶκον οικος home; household Δαυιδ δαβιδ Dabid; Thavith
121:5 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH שֹׁמְרֶ֑ךָ šōmᵊrˈeḵā שׁמר keep יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צִ֝לְּךָ֗ ˈṣillᵊḵˈā צֵל shadow עַל־ ʕal- עַל upon יַ֥ד yˌaḏ יָד hand יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
121:5. quia ibi sederunt sedes in iudicio sedes domui DavidBecause their seats have sat in judgment, seats upon the house of David.
4. Whither the tribes go up, even the tribes of the LORD a testimony unto Israel, to give thanks into the name of the LORD.
Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD:

121:4 куда восходят колена, колена Господни, по закону Израилеву, славить имя Господне.
121:5
ὅτι οτι since; that
ἐκεῖ εκει there
ἐκάθισαν καθιζω sit down; seat
θρόνοι θρονος throne
εἰς εις into; for
κρίσιν κρισις decision; judgment
θρόνοι θρονος throne
ἐπὶ επι in; on
οἶκον οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
121:5
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
שֹׁמְרֶ֑ךָ šōmᵊrˈeḵā שׁמר keep
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צִ֝לְּךָ֗ ˈṣillᵊḵˈā צֵל shadow
עַל־ ʕal- עַל upon
יַ֥ד yˌaḏ יָד hand
יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side
121:5. quia ibi sederunt sedes in iudicio sedes domui David
Because their seats have sat in judgment, seats upon the house of David.
4. Whither the tribes go up, even the tribes of the LORD a testimony unto Israel, to give thanks into the name of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Престолы суда, престолы дома Давидова". Давид установил строгое правосудие по вступлении на престол, и для объединения всех своих подданных под своей властью, он даровал право каждому, недовольному решением своего дела начальниками колен, апеллировать к царю в Иерусалим через что Иерусалим сделался в глазах народа городом истинного "суда". С Давида же начинается новый царский род и престол стал переходить к его потомкам, там стоят "престолы дома Давидова".
Adam Clarke: Commentary on the Bible - 1831
122:5: There are set thrones of judgment - There were the public courts, and thither the people went to obtain justice; and while the thrones of the house of David were there, they had justice.
Albert Barnes: Notes on the Bible - 1834
122:5: For there are set - Margin, Do sit. The Hebrew is, "For there sit thrones for judgment." They are established there; or, That is the appointed place for administering justice.
Thrones of judgment - Seats for dispensing justice. The word throne is now commonly appropriated to the seat or chair of a king, but this is not necessarily the meaning here. The word may denote a seat or bench occupied by a judge. The meaning here is, that Jerusalem was the supreme seat of justice; the place where justice was dispensed for the nation. It was at once the religious and the civil capital of the nation.
The thrones of the house of David - Of the family of David, who performed the office of magistrates, or who administered justice. The family of David would naturally be employed in such a service as this. This office, Absalom - who had not been appointed to it - earnestly desired, in order that he might secure popularity in his contemplated rebellion. "Oh that I were made a judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!" Sa2 15:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:5: there: Deu 17:8, Deu 17:18; Ch2 19:8
are set: Heb. do sit
the thrones: Sa2 8:18; Ch2 11:22
Geneva 1599
122:5 For there are set thrones of judgment, the thrones of the house of (e) David.
(e) In whose house God placed the throne of justice, and made it a figure of Christ's kingdom.
John Gill
122:5 For there are set thrones of judgment,.... In Jerusalem as the Targum; here were courts of judicature, and thrones for the judges to sit upon, to execute judgment and justice to the people;
the thrones of the house of David; the Targum is,
"thrones in the house of the sanctuary, for the kings of the house of David;''
who might sit there, as the Jews say, when others might not. In the church of Christ, the heavenly Jerusalem, every saint is a king, as well as a priest, and all have thrones and seats there; have a power of judging, not only lesser matters pertaining to this life, but such as regard the spiritual peace and welfare of the church and interest of Christ; having laws and rules given them to go by, in the admission and exclusion of members, and respecting their conduct to each other, and to their Lord and head: and in the New Jerusalem there will be thrones set, not only for the twelve apostles of Christ, and for the martyrs of Jesus, but for all the saints; there will be the thrones of God and of the Lamb, and every overcomer shall sit down on the same; this honour will have all the saints, Mt 19:28.
John Wesley
122:5 Judgment - The supreme courts of justice for ecclesiastical and civil affairs. Thrones - The royal throne allotted by God to David and to his posterity, and the inferior seats of justice under his authority.
Robert Jamieson, A. R. Fausset and David Brown
122:5 there are set thrones--or, "do sit, thrones," used for the occupants, David's sons (2Kings 8:18).
121:5121:5: Անդ արկեալ են աթոռք դատաստանի, աթոռս արկեալ ՚ի տան Դաւթի[7618]։ [7618] Ոմանք.Անդ արկեալ է. կամ՝ էր աթոռս դատաստանի. աթոռք ար՛՛։
5 Այնտեղ են դրուած դատաստանի աթոռները՝ աթոռներ դրուած Դաւթի տան մէջ:
5 Վասն զի հոն դրուած են դատաստանի աթոռները, Դաւիթի տանը աթոռները։
Անդ արկեալ են աթոռք դատաստանի, [750]աթոռս արկեալ ի տան Դաւթի:

121:5: Անդ արկեալ են աթոռք դատաստանի, աթոռս արկեալ ՚ի տան Դաւթի[7618]։
[7618] Ոմանք.Անդ արկեալ է. կամ՝ էր աթոռս դատաստանի. աթոռք ար՛՛։
5 Այնտեղ են դրուած դատաստանի աթոռները՝ աթոռներ դրուած Դաւթի տան մէջ:
5 Վասն զի հոն դրուած են դատաստանի աթոռները, Դաւիթի տանը աթոռները։
zohrab-1805▾ eastern-1994▾ western am▾
121:5121:5 Там стоят престолы суда, престолы дома Давидова.
121:6 ἐρωτήσατε ερωταω question; request δὴ δη in fact τὰ ο the εἰς εις into; for εἰρήνην ειρηνη peace τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even εὐθηνία ευθηνια the ἀγαπῶσίν αγαπαω love σε σε.1 you
121:6 יֹומָ֗ם yômˈām יֹומָם by day הַ ha הַ the שֶּׁ֥מֶשׁ ššˌemeš שֶׁמֶשׁ sun לֹֽא־ lˈō- לֹא not יַכֶּ֗כָּה yakkˈekkā נכה strike וְ wᵊ וְ and יָרֵ֥חַ yārˌēₐḥ יָרֵחַ moon בַּ ba בְּ in † הַ the לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night
121:6. rogate pacem Hierusalem sit bene his qui diligunt tePray ye for the things that are for the peace of Jerusalem: and abundance for them that love thee.
5. For there are set thrones for judgment, the thrones of the house of David.
For there are set thrones of judgment, the thrones of the house of David:

121:5 Там стоят престолы суда, престолы дома Давидова.
121:6
ἐρωτήσατε ερωταω question; request
δὴ δη in fact
τὰ ο the
εἰς εις into; for
εἰρήνην ειρηνη peace
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
εὐθηνία ευθηνια the
ἀγαπῶσίν αγαπαω love
σε σε.1 you
121:6
יֹומָ֗ם yômˈām יֹומָם by day
הַ ha הַ the
שֶּׁ֥מֶשׁ ššˌemeš שֶׁמֶשׁ sun
לֹֽא־ lˈō- לֹא not
יַכֶּ֗כָּה yakkˈekkā נכה strike
וְ wᵊ וְ and
יָרֵ֥חַ yārˌēₐḥ יָרֵחַ moon
בַּ ba בְּ in
† הַ the
לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night
121:6. rogate pacem Hierusalem sit bene his qui diligunt te
Pray ye for the things that are for the peace of Jerusalem: and abundance for them that love thee.
5. For there are set thrones for judgment, the thrones of the house of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9. Крепость, сила и красота Иерусалима, мир в нем, как центральном и главном городе иудеев, являются основаниями благоденствия всей Иудеи, всего народа, почему каждый паломник молит Бога о сохранении за Иерусалимом указанных милостей как ради своих единоплеменников евреев, так и "ради дома Господа", ради сохранения святости и величия этого места, как залога и показателя верности народа своему Господу.
Adam Clarke: Commentary on the Bible - 1831
122:6: Pray for the peace of Jerusalem - שלום shalom signifies both peace and prosperity. Let her unanimity never be disturbed; let her prosperity ever be on the increase!
They shall prosper that love thee - In the peace and prosperity of the city, they shall find their peace and their prosperity; and even on this ground they should love the city, and labor to promote its best interests. There is a remarkable alliteration in this verse, the letter ש shin frequently recurring.
שאלו שלום ירושלם ישליו אהביך
Shaalu shelom yerushalam yishlayu ohabeycha.
"Ask ye the prosperity of Jerusalem; they shall be quiet that love thee."
There are remarkable specimens of similar alliteration to be found in all poets, ancient and modern. This formed the chief feature of our ancient poetry. Thus in Peter the plouphman: -
"In a somers seysoun whan sete was the sonne
I schoop me in a shrowde as I a sheep were."
And the same manner often appears, even in Milton himself. See the II Penseroso: -
"Oft, on a plat of rising ground,
I hear the far-off curfew sound
Over some wide-watered shore,
Swinging slow with sullen roar."
Albert Barnes: Notes on the Bible - 1834
122:6: Pray for the peace of Jerusalem - The prosperity, the welfare of Jerusalem - for peace is everywhere the image of prosperity and happiness. Compare Psa 51:18. This is the language which those who were going up to the city - to the house of the Lord - addressed to each other, expressing the joyful feelings of their hearts at their own near approach to the city. It breathes the desire that all would pray for the peace and prosperity of a city so dear to their own souls; where the worship of God was celebrated; where God himself dwelt; where justice was administered: a city of so much importance and so much influence in the land. To us now it inculcates the duty of praying for the church: its peace; its unity; its prosperity; its increase; its influence on our country and on the world at large. It is a prayer that the church may not be divided by schism or heresy; that its members may cherish for each other right feelings; that there may be no jealousies, no envyings, and no jars; that the different branches of the church may regard and treat each other with kindness, with respect, and with mutual recognition; that prosperity may attend them all.
The shall prosper that love thee - Or rather, They shall have peace that love thee; or, May they have peace that love thee. The word prosper conveys an idea which is not in the original. The Hebrew word means to be "secure," "tranquil," "at rest," spoken especially of one who enjoys quiet prosperity, Job 3:26; Job 12:6. The essential idea is that of quietness or rest; and the meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to produce peace. See Rom 5:1. The prayer was for "peace;" the thought in connection with that was naturally that those who loved Zion would have peace. It is indeed true, in general, that they who love Zion, or who serve God, will "prosper" (compare the notes at Ti1 4:8), but that is not the truth taught here. The idea is that they will have peace: peace with God; peace in their own consciences; peace in the prospect of death and of the future world; peace amidst the storms and tempests of life; peace in death, in the grave, and foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:6: Pray: Psa 51:18, Psa 137:6, Psa 137:7; Jer 51:50; Joh 17:21; Eph 4:3; Th2 3:16
they shall: Gen 12:3; Num 24:9; Jo1 3:14
Carl Friedrich Keil and Franz Delitzsch
122:6
When the poet thus calls up the picture of his country's "city of peace" before his mind, the picture of the glory which it still ever possesses, and of the greater glory which it had formerly, he spreads out his hands over it in the distance, blessing it in the kindling of his love, and calls upon all his fellow-countrymen round about and in all places: apprecamini salutem Hierosolymis. So Gesenius correctly (Thesaurus, p. 1347); for just as שׁאל לו לשׁלום signifies to inquire after any one's well-being, and to greet him with the question: השׁלום לך (Jer 15:5), so שׁאל שׁלום signifies to find out any one's prosperity by asking, to gladly know and gladly see that it is well with him, and therefore to be animated by the wish that he may prosper; Syriac, שׁאל שׁלמא ד directly: to salute any one; for the interrogatory השׁלום לך and the well-wishing שׁלום לך, εἰρήνη σοί (Lk 10:5; Jn 20:19.), have both of them the same source and meaning. The reading אהליך, commended by Ewald, is a recollection of Job 12:6 that is violently brought in here. The loving ones are comprehended with the beloved one, the children with the mother. שׁלה forms an alliteration with שׁלום; the emphatic form ישׁליוּ occurs even in other instances out of pause (e.g., Ps 57:2). In Ps 122:7 the alliteration of שׁלום and שׁלוה is again taken up, and both accord with the name of Jerusalem. Ad elegantiam facit, as Venema observes, perpetua vocum ad se invicem et omnium ad nomen Hierosolymae alliteratio. Both together mark the Song of degrees as such. Happiness, cries out the poet to the holy city from afar, be within thy bulwarks, prosperity within thy palaces, i.e., without and within. חיל, ramparts, circumvallation (from חוּל, to surround, Arabic hawl, round about, equally correct whether written חיל or חל), and ארמנות as the parallel word, as in Ps 48:14. The twofold motive of such an earnest wish for peace is love for the brethren and love for the house of God. For the sake of the brethren is he cheerfully resolved to speak peace (τὰ πρὸς ἐιρήνην αὐτῆς, Lk 19:42) concerning (דּבּר בּ, as in Ps 87:3, Deut 6:7, lxx περὶ σοῦ; cf. דּבּר שׁלום with אל and ל, to speak peace to, Ps 85:9; Esther 10:3) Jerusalem, for the sake of the house of Jahve will he strive after good (i.e., that which tends to her well-being) to her (like בּקּשׁ טובה ל in Neh 2:10, cf. דּרשׁ שׁלום, Deut 23:6, Jer 29:7). For although he is now again far from Jerusalem after the visit that is over, he still remains united in love to the holy city as being the goal of his longing, and to those who dwell there as being his brethren and friends. Jerusalem is and will remain the heart of all Israel as surely as Jahve who has His house there, is the God of all Israel.
John Gill
122:6 Pray for the peace of Jerusalem,.... This is said to the persons that solicited the psalmist to go into the house of the Lord; to the truly godly among the tribes that went thither to worship; to his brethren and companions, for whose sake he wished well to Zion; to praying souls, who should not be singular and selfish; not only pray for themselves, but for others; for all saints, and for the church of God in general; for Jerusalem, not merely literally considered; though as that was the metropolis of the nation, and many of them the psalmist addresses were inhabitants of it, it became them to seek and pray for the peace of it, their own peace being concerned in it; see Jer 29:7; but for the spiritual and heavenly Jerusalem, the church of God, and for the peace of it; that Christ, the Man, the Peace, the Peacemaker, who then was not come, might come; that the members of it might enjoy spiritual peace in their son is, and might have peace one with another, and be at peace with their enemies; and enjoy the abundance of peace and prosperity, which will be in the latter day; and will lie in freedom from persecution, in a destruction of antichrist and all the the enemies of the church; in the purity of Gospel truths and ordinances, and the spread of them; in numerous conversions of Jews and Gentiles; in the unity of the Lord's people in sentiment, worship, and affection; and in a large increase of spiritual light and holiness: all which should be earnestly prayed for by the well-wishers of the cause of Christ; see Is 62:6. There may be an allusion to the name of Jerusalem, which signifies "they shall see peace"; and it should be prayed for that they might. The argument enforcing this duty exhorted to follows:
they shall prosper that love thee; that love Jerusalem, the church of God; that love Christ, her King; the saints, her citizens; her laws and ordinances; and the word of the Lord that goes out of her, and is ministered in her: which is shown by an attendance with her on them, and by their prayers for her prosperity and welfare: and such prosper in their outward affairs, as Obededom and his family were blessed for the sake of the ark he took in and took care of; and in their spiritual affairs their souls prosper, as Gaius's did, and as such do who are favoured with the discoveries of the love of God, with an application of pardoning grace and mercy; have a spiritual appetite for the word; when their graces are in lively exercise, their corruptions are subdued, spiritual light and zeal for truth are increased, inward strength is renewed, communion with God is enjoyed, and they are fruitful in every good work.
Robert Jamieson, A. R. Fausset and David Brown
122:6 Let peace--including prosperity, everywhere prevail.
121:6121:6: Հարցէ՛ք զողջունէ՛ զԵրուսաղեմի, զշինութենէ ոյք սիրէք զնա[7619]։ [7619] Ոմանք.Եւ զշինութենէ ոյք սիրէք զՏէր։
6 Հարցրէ՛ք Երուսաղէմի խաղաղութեան ու շէնութեան մասին, դուք՝ բոլորդ, որ սիրում էք այն:
6 Երուսաղէմին համար խաղաղութիւն խնդրեցէք։Թո՛ղ յաջողին անոնք, որ քեզ կը սիրեն։
Հարցէք զողջունէ զԵրուսաղեմի, եւ զշինութենէ` ոյք սիրէք զնա:

121:6: Հարցէ՛ք զողջունէ՛ զԵրուսաղեմի, զշինութենէ ոյք սիրէք զնա[7619]։
[7619] Ոմանք.Եւ զշինութենէ ոյք սիրէք զՏէր։
6 Հարցրէ՛ք Երուսաղէմի խաղաղութեան ու շէնութեան մասին, դուք՝ բոլորդ, որ սիրում էք այն:
6 Երուսաղէմին համար խաղաղութիւն խնդրեցէք։Թո՛ղ յաջողին անոնք, որ քեզ կը սիրեն։
zohrab-1805▾ eastern-1994▾ western am▾
121:6121:6 Просите мира Иерусалиму: да благоденствуют любящие тебя!
121:7 γενέσθω γινομαι happen; become δὴ δη in fact εἰρήνη ειρηνη peace ἐν εν in τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your καὶ και and; even εὐθηνία ευθηνια in ταῖς ο the πυργοβάρεσίν πυργοβαρις of you; your
121:7 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH יִשְׁמָרְךָ֥ yišmārᵊḵˌā שׁמר keep מִ mi מִן from כָּל־ kkol- כֹּל whole רָ֑ע rˈāʕ רַע evil יִ֝שְׁמֹ֗ר ˈyišmˈōr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
121:7. sit pax in muris tuis abundantia in domibus tuisLet peace be in thy strength: and abundance in thy towers.
6. Pray for the peace of Jerusalem: they shall prosper that love thee.
Pray for the peace of Jerusalem: they shall prosper that love thee:

121:6 Просите мира Иерусалиму: да благоденствуют любящие тебя!
121:7
γενέσθω γινομαι happen; become
δὴ δη in fact
εἰρήνη ειρηνη peace
ἐν εν in
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
καὶ και and; even
εὐθηνία ευθηνια in
ταῖς ο the
πυργοβάρεσίν πυργοβαρις of you; your
121:7
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
יִשְׁמָרְךָ֥ yišmārᵊḵˌā שׁמר keep
מִ mi מִן from
כָּל־ kkol- כֹּל whole
רָ֑ע rˈāʕ רַע evil
יִ֝שְׁמֹ֗ר ˈyišmˈōr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
121:7. sit pax in muris tuis abundantia in domibus tuis
Let peace be in thy strength: and abundance in thy towers.
6. Pray for the peace of Jerusalem: they shall prosper that love thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Pray for the peace of Jerusalem: they shall prosper that love thee. 7 Peace be within thy walls, and prosperity within thy palaces. 8 For my brethren and companions' sakes, I will now say, Peace be within thee. 9 Because of the house of the LORD our God I will seek thy good.
Here, I. David calls upon others to which well to Jerusalem, v. 6, 7. Pray for the peace of Jerusalem, for the welfare of it, for all good to it, particularly for the uniting of the inhabitants among themselves and their preservation from the incursions of enemies. This we may truly desire, that in the peace thereof we may have peace; and this we must earnestly pray for, for it is the gift of God, and for it he will be enquired of. Those that can do nothing else for the peace of Jerusalem can pray for it, which is something more than showing their good-will; it is the appointed way of fetching in mercy. The peace and welfare of the gospel church, particularly in our land, is to be earnestly desired and prayed for by every one of us. Now, 1. We are here encouraged in our prayers for Jerusalem's peace: Those shall prosper that love thee. We must pray for Jerusalem, not out of custom, nor for fashion's sake, but out of a principle of love to God's government of man and man's worship of God; and, in seeking the public welfare, we seek our own, for so well does God love the gates of Zion that he will love all those that do love them, and therefore they cannot but prosper; at least their souls shall prosper by the ordinances they so dearly love. 2. We are here directed in our prayers for it and words are put into our mouths (v. 7): Peace be within thy walls. He teaches us to pray, (1.) For all the inhabitants in general, all within the walls, from the least to the greatest. Peace be in thy fortifications; let them never be attacked, or, if they be, let them never be taken, but be an effectual security to the city. (2.) For the princes and rulers especially: Let prosperity be in the palaces of the great men that sit at the helm and have the direction of public affairs; for, if they prosper, it will be well for the public. The poorer sort are apt to envy the prosperity of the palaces, but they are here taught to pray for it.
II. He resolves that whatever others do he will approve himself a faithful friend to Jerusalem, 1. In his prayers: "I will now say, now I see the tribes so cheerfully resorting hither to the testimony of Israel, and the matter settled, that Jerusalem must be the place where God will record his name, now I will say, Peace be within thee." He did not say, "Let others pray for the public peace, the priests and the prophets, whose business it is, and the people, that have nothing else to do, and I will fight for it and rule for it." No; "I will pray for it too." 2. In his endeavours, with which he will second his prayers: "I will, to the utmost of my power, seek thy good." Whatever lies within the sphere of our activity to do for the public good we must do it, else we are not sincere in praying for it. Now it might be said, No thanks to David to be so solicitous for the welfare of Jerusalem; it was his own city, and the interests of his family were lodged in it. This is true; yet he professes that this was not the reason why he was in such care for the welfare of Jerusalem, but it proceeded from the warm regard he had, (1.) To the communion of saints: It is for my brethren and companions' sakes, that is, for the sake of all true-hearted Israelites, whom I look upon as my brethren (so he called them, 1 Chron. xxviii. 2) and who have often been my companions in the worship of God, which has knit my heart to them. (2.) To the ordinances of God: He had set his affections to the house of his God (1 Chron. xxix. 3); he took a great pleasure in public worship, and for that reason would pray for the good of Jerusalem. Then our concern for the public welfare is right when it is the effect of a sincere love to God's institutions and his faithful worshippers.
Adam Clarke: Commentary on the Bible - 1831
122:7: Peace be within thy walls - This is the form of prayer that they are to use: "May prosperity ever reside within thy walls, on all the people that dwell there; and tranquillity within thy palaces or high places, among the rulers and governors of the people."
Albert Barnes: Notes on the Bible - 1834
122:7: Peace be within thy walls - The word here rendered walls, means properly an host, an army; then a fortification, an entrenchment, especially the ditch or trench with the low wall or breastwork which surrounds it. Gesenius, Lexicon. It refers here to the fortifications or defenses around Jerusalem.
And prosperity - Peace; the same word which is used in the pRev_ious verse, and expressing the same idea - that of tranquility.
Within thy palaces - This word properly means a "fortress," "castle;" then, a palace, a residence of a king or a prince, Kg1 16:18; Kg2 15:25; Isa 25:2. The idea is, that such places abounded in Jerusalem; and the prayer is, that in those abodes of power, where the rulers of the land resided, there might be peace. The particular reason for this prayer is suggested in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:7: Peace: Ch1 12:18; Isa 9:7, Isa 54:13; Joh 14:27; Jam 3:18
within thy palaces: Psa 48:3
Geneva 1599
122:7 Peace be within thy (f) walls, [and] prosperity within thy palaces.
(f) The favour of God prosper you both within and without.
John Gill
122:7 Peace be within thy walls,.... The word say might be supplied; for this, with the following, seem to be petitions the psalmist puts into the mouths of those he desires to pray for Jerusalem's peace; and he directs them to pray in this manner, to take with them such words as these, and pray to the Lord. Jerusalem was a walled city, and so is the church of God; God himself is a wall of fire around her; salvation by Christ is as walls and bulwarks to her; the power and providence of God protect her: within these walls the people of God have a place and a name; all the inhabitants of Zion in common are included in this petition, and peace is wished for them all; let their condition and circumstances be what they may, be they high or low, rich or poor, stronger or weaker believers, children, young men, or fathers. Some render it, "in thine army", as the Targum, and other Jewish writers; in the church's militia, all saints being soldiers and in a warfare state; and here success to their arms against sin, Satan, and the world, is wished for;
and prosperity within thy palaces: as there were palaces in Jerusalem for the king, the nobles, and great men in the land; so there are in the church of God, where he is known, for a refuge; even the meanest places in it are preferable to the palaces of the greatest monarchs see Ps 48:3, And here indeed all the saints are kings, and have their palaces; but particularly there are some who are set in the first place in the church, and over others in the Lord; who are their guides and governors, and are in office relation to the church as pastors and deacons now, as there were priests and Levites before: and the prosperity of these is to be prayed for, the good of the whole church being involved therein.
121:7121:7: Եղիցի խաղաղութիւն ՚ի զօրութեան քում, շինութիւն յաշտարակս յամուրս քո։
7 Քո ամրութիւններում թող խաղաղութիւն լինի, եւ քո բերդերի աշտարակներում՝ շէնութիւն:
7 Խաղաղութիւն թո՛ղ ըլլայ քու պարիսպներուդ մէջ Ու յաջողութիւն՝ քու պալատներուդ մէջ։
Եղիցի խաղաղութիւն [751]ի զօրութեան քում, եւ շինութիւն յաշտարակս յամուրս`` քո:

121:7: Եղիցի խաղաղութիւն ՚ի զօրութեան քում, շինութիւն յաշտարակս յամուրս քո։
7 Քո ամրութիւններում թող խաղաղութիւն լինի, եւ քո բերդերի աշտարակներում՝ շէնութիւն:
7 Խաղաղութիւն թո՛ղ ըլլայ քու պարիսպներուդ մէջ Ու յաջողութիւն՝ քու պալատներուդ մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
121:7121:7 Да будет мир в стенах твоих, благоденствие в чертогах твоих!
121:8 ἕνεκα ενεκα for the sake of; on account of τῶν ο the ἀδελφῶν αδελφος brother μου μου of me; mine καὶ και and; even τῶν ο the πλησίον πλησιον near; neighbor μου μου of me; mine ἐλάλουν λαλεω talk; speak δὴ δη in fact εἰρήνην ειρηνη peace περὶ περι about; around σοῦ σου of you; your
121:8 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH יִשְׁמָר־ yišmor- שׁמר keep צֵאתְךָ֥ ṣēṯᵊḵˌā יצא go out וּ û וְ and בֹואֶ֑ךָ vôʔˈeḵā בוא come מֵֽ֝ ˈmˈē מִן from עַתָּ֗ה ʕattˈā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
121:8. propter fratres meos et amicos meos loquar pacem tibiFor the sake of my brethren, and of my neighbours, I spoke peace of thee.
7. Peace be within thy walls, and prosperity within thy palaces.
Peace be within thy walls, [and] prosperity within thy palaces:

121:7 Да будет мир в стенах твоих, благоденствие в чертогах твоих!
121:8
ἕνεκα ενεκα for the sake of; on account of
τῶν ο the
ἀδελφῶν αδελφος brother
μου μου of me; mine
καὶ και and; even
τῶν ο the
πλησίον πλησιον near; neighbor
μου μου of me; mine
ἐλάλουν λαλεω talk; speak
δὴ δη in fact
εἰρήνην ειρηνη peace
περὶ περι about; around
σοῦ σου of you; your
121:8
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
יִשְׁמָר־ yišmor- שׁמר keep
צֵאתְךָ֥ ṣēṯᵊḵˌā יצא go out
וּ û וְ and
בֹואֶ֑ךָ vôʔˈeḵā בוא come
מֵֽ֝ ˈmˈē מִן from
עַתָּ֗ה ʕattˈā עַתָּה now
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
121:8. propter fratres meos et amicos meos loquar pacem tibi
For the sake of my brethren, and of my neighbours, I spoke peace of thee.
7. Peace be within thy walls, and prosperity within thy palaces.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
122:8: For any brethren and companions' sakes - Because this city is the abode of my kinsfolk and countrymen, I will wish it prosperity. I will promote its peace and tranquillity by all means in my power. I will affectionately say, May peace be within thee!
Albert Barnes: Notes on the Bible - 1834
122:8: For my brethren and companions' sakes - Because they dwell there; or, because they go up there to worship; or, because they love thee, and find their happiness in thee; or, because they are unconverted, and all my hope of their salvation is to be derived from thee - from the church, from the influence of religion.
I will now say, Peace be within thee - I will pray for thy peace, for thy prosperity, for the blessing of God upon thee - because their good, their comfort, their hope of salvation, depends on thee - on the influence which shall go out from thee. So the Christian prays that the church may prosper - that the divine blessing may rest upon it - that there may be in it harmony, peace, love, and zeal - that a blessing may attend the preaching of the gospel - not only because he loves it, and seeks his own comfort and edification in it, but that his friends and kindred - his wife, his parents, his children, his neighbors - those whom he loves, and whose salvation he desires, may be saved. This expresses the true feelings of piety all over the world; this is one of the grounds of the strong love which the friends of God have for the church - because they hope and desire that through the church those most dear to their hearts will find salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:8: Psa 16:3, Psa 42:4, Psa 119:63; Eph 4:4-6; Phi 2:2-5; Jam 3:13-18
Geneva 1599
122:8 For my (g) brethren and companions' sakes, I will now say, Peace [be] within thee.
(g) Not only for my own sake but for all the faithful.
John Gill
122:8 For my brethren and companions' sakes,.... Who were regenerated by the spirit of God; adopted into his family, and children of the same father; stood in the same relation to Christ the firstborn, and members of the same church; and so brethren: partners in the same blessings and promises of the covenant; partakers of the same grace; joined together in religious worship; shared in the same joys and griefs; travellers together to the same heavenly country, and entitled to the same glory and happiness. So David, though a king, reckoned his meanest subjects as such, who were spiritual men; and for their sakes, through the goodwill, love, and affection he bore to them, he would set praying souls an example, and by it enforce his own exhortation, as follows:
I will now say, peace be within thee; now and always put up this petition, and not put it off to longer time; that peace and prosperity may always attend the church of God, as well as the city of Jerusalem, literally considered, and the inhabitants of it.
Robert Jamieson, A. R. Fausset and David Brown
122:8 In the welfare of the city, as its civil, and especially the religious relations, was involved that of Israel.
now--as in Ps 115:2.
121:8121:8: Վասն եղբարց եւ ընկերաց իմոց խօսեցայ զխաղաղութիւն, վասն քո
8 Ի սէր իմ եղբայրների եւ ընկերների քեզ խաղաղութիւն մաղթեցի:
8 Իմ եղբայրներուս ու ընկերներուս համար Հիմա պիտի ըսեմ. «Խաղաղութիւն ըլլայ քու մէջդ»։
Վասն եղբարց եւ ընկերաց իմոց խօսեցայ զխաղաղութիւն վասն քո:

121:8: Վասն եղբարց եւ ընկերաց իմոց խօսեցայ զխաղաղութիւն, վասն քո
8 Ի սէր իմ եղբայրների եւ ընկերների քեզ խաղաղութիւն մաղթեցի:
8 Իմ եղբայրներուս ու ընկերներուս համար Հիմա պիտի ըսեմ. «Խաղաղութիւն ըլլայ քու մէջդ»։
zohrab-1805▾ eastern-1994▾ western am▾
121:8121:8 Ради братьев моих и ближних моих говорю я: >
121:9 ἕνεκα ενεκα for the sake of; on account of τοῦ ο the οἴκου οικος home; household κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐξεζήτησα εκζητεω seek out / thoroughly ἀγαθά αγαθος good σοι σοι you
121:9. propter domum Domini Dei nostri quaeram bona tibiBecause of the house of the Lord our God, I have sought good things for thee.
8. For my brethren and companions’ sakes, I will now say, Peace be within thee.
For my brethren and companions' sakes, I will now say, Peace [be] within thee:

121:8 Ради братьев моих и ближних моих говорю я: <<мир тебе!>>
121:9
ἕνεκα ενεκα for the sake of; on account of
τοῦ ο the
οἴκου οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
ἐξεζήτησα εκζητεω seek out / thoroughly
ἀγαθά αγαθος good
σοι σοι you
121:9. propter domum Domini Dei nostri quaeram bona tibi
Because of the house of the Lord our God, I have sought good things for thee.
8. For my brethren and companions’ sakes, I will now say, Peace be within thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
122:9: Because of the house of the Lord our God - Particularly will I wish thee well, because thou art the seat of religion, the place where our merciful God has condescended to dwell.
To the captives in Babylon the Prophet Jeremiah had given this charge, Jer 29:7 : "And seek שלום shalom, the prosperity of the city, whither I have caused you to be carried captives, and pray unto the Lord for it; for in the prosperity thereof ye shall have prosperity."
Was this a duty for the captives? Yes. And is it the duty of every man for his own country! God, nature, common sense, and self-interest say, Yes! And what must we think of the wretches who not only do not thus pray, but labor to destroy the public peace, to subvert the government of their country, to raise seditions, and to destroy all its civil and religious institutions? Think of them! Why, that hemp would be disgraced by hanging them.
There is a fine picture given us here of the state of Jerusalem after the restoration of the Jews. The walls were finished, the city rebuilt, beautiful, strong, and regular, the temple and its worship were restored, the courts of justice were re-established, the constituted authorities in Church and state were doing their duty; and God was pouring out his blessing upon all. Who could see this without praying, May God increase thy peace, and establish thy prosperity for ever!
Albert Barnes: Notes on the Bible - 1834
122:9: Because of the house of the Lord our God I will seek thy good - Because of the sanctuary within thee; because that is the place where God is worshipped. The principal attraction in thee is the fact that in thee is the place where the worship of God is celebrated. It is this which gives its main importance in my view to the place; it is for this, and because I desire its influence to be perpetuated and extended, that I seek thy prosperity. This expresses a deep feeling in the mind of a pious man. To him the church of God is the most important of all objects, gives the principal interest to a place, and is everywhere to him the chief attraction. The church does more to adorn a place than anything else; it is that which exerts the best influence on a place, and sends the best influence abroad; it is that which to him is the source of chief comfort and delight. His heart is there; his main delight is there; his arrangements will be made so as best to enjoy the privileges of the sanctuary; and his plans of life will all contemplate the welfare, the extension, and the influence of the church of God. It is religion which in his view is the chief ornament of a place; religion which in any community is the principal fountain of its happiness and prosperity; religion which is the central and controlling influence on the private dwellings, and the public institutions, of a nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
122:9: the house: Psa 26:8, Psa 69:9, Psa 84:1, Psa 84:2, Psa 84:10; Ch1 29:3; Joh 2:17
I will seek: Psa 102:13, Psa 102:14, Psa 137:5, Psa 137:6; Neh 2:10, Neh 13:14
John Gill
122:9 Because of the house of the Lord our God,.... Not because of his own palace, nor because of his own house and family; nor because of his own personal interest; though all were concerned in the peace of Jerusalem: but chiefly because of the sanctuary of the Lord, as the Targum; because of the worship and service of God in it; because of his great love and zeal for the house and church of the living God, which ate him up, Ps 69:9;
I will seek thy good; the good of Jerusalem, the good of the church of God; do all the good he could to it both with his purse and prayers, and by stirring up others to do the same; see Ps 51:18.
Robert Jamieson, A. R. Fausset and David Brown
122:9 Let me say--house of . . . God--in wider sense, the Church, whose welfare would be promoted by the good of Jerusalem.
121:9121:9: եւ վասն տան Տեառն Աստուծոյ մերոյ խնդրեցաք զբարութիւն քեզ[7620]։ Տունք. ը̃։[7620] Ոմանք.Զբարութիւն ՚ի քէն։
9 Եւ մեր Տէր Աստծու համար քեզ բարութիւն ցանկացանք:
9 Մեր Տէր Աստուծոյն տանը համար Քեզի բարութիւն պիտի ուզեմ։
եւ վասն տան Տեառն Աստուծոյ մերոյ խնդրեցաք զբարութիւն քեզ:

121:9: եւ վասն տան Տեառն Աստուծոյ մերոյ խնդրեցաք զբարութիւն քեզ[7620]։ Տունք. ը̃։
[7620] Ոմանք.Զբարութիւն ՚ի քէն։
9 Եւ մեր Տէր Աստծու համար քեզ բարութիւն ցանկացանք:
9 Մեր Տէր Աստուծոյն տանը համար Քեզի բարութիւն պիտի ուզեմ։
zohrab-1805▾ eastern-1994▾ western am▾
121:9121:9 Ради дома Господа, Бога нашего, желаю блага тебе.
9. For the sake of the house of the LORD our God I will seek thy good.
Because of the house of the LORD our God I will seek thy good:

121:9 Ради дома Господа, Бога нашего, желаю блага тебе.
9. For the sake of the house of the LORD our God I will seek thy good.
ru▾ erva_1895▾