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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Означенный псалом можно считать написанным Соломоном при перенесении Кивота Завета из скинии Давидовой во вновь сооруженный им храм. На это событие указывает, напр., 8: ст., где писатель обращается к Господу с молитвой стать с Ковчегом на "место покоя", чем Господь покажет благоволение к своему помазаннику "ради Давида" (10: ст.). Стихи 8-10, кроме того, приводятся в содержании молитвы Соломоновой при освящении храма (см. 2: Пар VI:41-42). Да и все содержание псалма представляет торжественную песнь, более всего соответствующую указанному времени.

Господи, вспомни все сокрушение Давида, озабоченного построением скинии, которая тогда стояла на полях Иарима (1-6). Теперь пойдем все к подножию места постоянного пребывания Господа и пусть все радуются (7:-9). Не отврати, Господи, Твоего Лица от помазанника Твоего, из потомства Давида, которому Ты обещал Свое благоволение, если оно будет верно Тебе (10-12). Вот Господь избрал Сион Своим жилищем навеки и будет изливать Свое благоволение на всех людей. Он возрастит рог Давида и постыдит всех его врагов (13-18).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is probable that this psalm was penned by Solomon, to be sung at the dedication of the temple which he built according to the charge his father gave him, 1 Chron. xxviii. 2, &c. Having fulfilled his trust, he begs of God to own what he had done. I. He had built this house for the honour and service of God; and when he brings the ark into it, the token of God's presence, he desires that God himself would come and take possession of it, ver. 8-10. With these words Solomon concluded his prayer, 2 Chron. vi. 41, 42. II. He had built it in pursuance of the orders he had received from his father, and therefore his pleas to enforce these petitions refer to David. 1. He pleads David's piety towards God, ver. 1-7. 2. He pleads God's promise to David, ver. 11-18. The former introduces his petition: the latter follows it as an answer to it. In singing this psalm we must have a concern for the gospel church as the temple of God, and a dependence upon Christ as David our King, in whom the mercies of God are sure mercies.
Adam Clarke: Commentary on the Bible - 1831
The psalmist prays that God would remember his promises to David, Psa 132:1. His purpose to bring the ark of the Lord into a place of rest, Psa 132:2-5. Where it was found, and the prayer in removing it, Psa 132:6-9. The promises made to David and his posterity, Psa 132:10-12. God's choice of Zion for a habitation, and his promises to the people, Psa 132:13-17. All their enemies shall be confounded, Psa 132:18.
Some attribute this Psalm to David, but without sufficient ground; others, to Solomon, with more likelihood; and others, to some inspired author at the conclusion of the captivity, which is, perhaps, the most probable. It refers to the building of the second temple, and placing the ark of the covenant in it.
Albert Barnes: Notes on the Bible - 1834
132:0: This psalm is simply entitled "A Song of Degrees." The author of it is not known, nor can the occasion on which it was written be certainly ascertained. It would seem to have been composed in a time of public distress and disaster; when the affairs of the nation were in jeopardy, and especially when the line of the monarchy seemed about to fail, and the promises made to David seemed about to come to nought. It would have been a suitable occasion for such a psalm at the time immediately preceding the captivity in Babylon, or on the return from Babylon, when the throne was tottering or had fallen, and when God seemed to be about to forsake his house, the temple - or had forsaken it, and suffered it to fall to ruin. At such a time of national disaster, when it appeared as if the house of God was to be permanently destroyed, and the government to be overturned foRev_er, it was natural and proper thus to make mention of the zeal, the toil, and the sacrifice of him who had sought a "habitation" for God; who had planned and labored that there might be a permanent dwelling-place for the Most High, and who had received gracious promises from God himself in regard to the permanent establishment of his family on the throne. It would be appropriate, also, to recall this as a foundation for the prayer that God would again visit Zion, and would fulfill the promises which he had given to David.
The psalm therefore consists properly of two parts:
I. A statement of the zeal of David for the ark, in securing a permanent abode for it, Psa 132:1-8; and
II. A reference to the promises made to David and his posterity, and a prayer that these promises might be carried out and accomplished, Psa 132:9-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 132:1, David in his prayer commends unto God the religious care he had for the ark; Psa 132:8, His prayer at the removing of the ark; Psa 132:11, with a repetition of God's promises.
Some attribute this Psalm to Solomon; and others refer it to the building of the second temple; but it seems more probable that it was sung at the solemn induction of the ark into the tabernacle of Mount Zion, expressing the holy joy and triumph of that event. 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 *titles
Carl Friedrich Keil and Franz Delitzsch

Prayer for the House of God and the House of David
Ps 131:1-3 designedly precedes Psalms 132. The former has grown out of the memory of an utterance of David when he brought home the Ark, and the latter begins with the remembrance of David's humbly zealous endeavour to obtain a settled and worthy abode for the God who sits enthroned above the Ark among His people. It is the only Psalm in which the sacred Ark is mentioned. The chronicler put Ps 132:8-10 into the mouth of Solomon at the dedication of the Temple (2Chron 6:41.). After a passage borrowed from Ps 130:2 which is attached by עתּה to Solomon's Temple-dedication prayer, he appends further borrowed passages out of Psalms 132 with ועתּה. The variations in these verses of the Psalms, which are annexed by him with a free hand and from memory (Jahve Elohim for Jahve, לנוּחך for למנוּחתך, תּשׁוּעה for צדק, בּטּוב ישׂמחוּ for ירנּנוּ), just as much prove that he has altered the Psalm, and not reversely (as Hitzig persistently maintains), that the psalmist has borrowed from the Chronicles. It is even still distinctly to be seen how the memory of Is 55:3 has influenced the close of 2Chron 6:42 in the chronicler, just as the memory of Is 55:2 has perhaps also influenced the close of 2Chron 6:41.
The psalmist supplicates the divine favour for the anointed of Jahve for David's sake. In this connection this anointed one is neither the high priest, nor Israel, which is never so named (vid., Hab 3:13), nor David himself, who "in all the necessities of his race and people stands before God," as Hengstenberg asserts, in order to be able to assign this Son of degrees, as others, likewise to the post-exilic time of the new colony. Zerubbabel might more readily be understood (Baur), with whom, according to the closing prophecy of the Book of Haggai, a new period of the Davidic dominion is said to begin. But even Zerubbabel, the פּחת יהוּדה, could not be called משׁיח, for this he was not. The chronicler applies the Psalm in accordance with its contents. It is suited to the mouth of Solomon. The view that it was composed by Solomon himself when the Ark of the covenant was removed out of the tent-temple on Zion into the Temple-building (Amyraldus, De Wette, Tholuck, and others), is favoured by the relation of the circumstances, as they are narrated in 2Chron 5:5., to the desires of the Psalm, and a close kinship of the Psalm with Ps 72 in breadth, repetitions of words, and a laboured forward movement which is here and there a somewhat uncertain advance. At all events it belongs to a time in which the Davidic throne was still standing and the sacred Ark was not as yet irrecoverably lost. That which, according to 2 Sam. 6, 2Kings 7:1, David did for the glory of Jahve, and on the other hand is promised to him by Jahve, is here made by a post-Davidic poet into the foundation of a hopeful intercessory prayer for the kingship and priesthood of Zion and the church presided over by both.
The Psalm consists of four ten-line strophes. Only in connection with the first could any objection be raised, and the strophe be looked upon as only consisting of nine lines. But the other strophes decide the question of its measure; and the breaking up of the weighty Ps 132:1 into two lines follows the accentuation, which divides it into two parts and places את by itself as being את (according to Accentssystem, xviii. 2, with Mugrash). Each strophe is adorned once with the name of David; and moreover the step-like progress which comes back to what has been said, and takes up the thread and carries it forward, cannot fail to be recognised.
John Gill
INTRODUCTION TO PSALM 132
A Song of degrees. Some think this psalm was written by Solomon, since Ps 132:8, are much the same with which he concluded his prayer at the dedication of the temple, 2Chron 6:41; on account of which it is supposed to be written; though he might borrow these words from hence, as he sometimes did recite the words of his father, Prov 4:4. Others are of opinion that it was written by David, either when he brought the ark from Baale or Kirjathjearim to the house of Obededom, and from thence to Zion, 2Kings 6:1; or when he had that conversation with Nathan the prophet, in which he expressed such a strong desire to build a house for God, 2Kings 7:1; or, as Aben Ezra and Kimchi think, after he had numbered the people, which brought the pestilence on them; and when he and the elders of Israel were in distress on that account, and he was ordered to build an altar in the threshingfloor of Ornan the Jebusite, 1Chron 21:18; by which it appeared to him that this was the place for the house of the Lord God he had been so desirous of building, 1Chron 22:1. It seems by Ps 132:6, that more persons than one were concerned in this psalm, at least the psalmist represents more; and Theodoret takes it to be a prayer of the captives in Babylon, and a prophecy of the Saviour of the world; and this is favoured by the Syriac inscription, which is,
"an anonymous psalm, when they would build the house of the Lord of hosts; and a prayer of David, and a revelation of Christ.''
And certain it is that Christ is spoken of in it, if not principally designed.
131:0131:1: Օրհնութիւնք Աշտիճանաց. ՃԼԱ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
Օրհնութիւնք աստիճանաց:

131:1: Օրհնութիւնք Աշտիճանաց. ՃԼԱ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
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131:0131:0 Песнь восхождения.
131:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent μνήσθητι μναομαι remember; mindful κύριε κυριος lord; master τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πάσης πας all; every τῆς ο the πραΰτητος πραυτης gentleness αὐτοῦ αυτος he; him
131:1 שִׁ֥יר šˌîr שִׁיר song הַֽ hˈa הַ the מַּֽעֲלֹ֗ות mmˈaʕᵃlˈôṯ מַעֲלָה ascent לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH לֹא־ lō- לֹא not גָבַ֣הּ ḡāvˈah גָּבַהּ be high לִ֭בִּי ˈlibbî לֵב heart וְ wᵊ וְ and לֹא־ lō- לֹא not רָמ֣וּ rāmˈû רום be high עֵינַ֑י ʕênˈay עַיִן eye וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הִלַּ֓כְתִּי׀ hillˈaḵtî הלך walk בִּ bi בְּ in גְדֹלֹ֖ות ḡᵊḏōlˌôṯ גָּדֹול great וּ û וְ and בְ vᵊ בְּ in נִפְלָאֹ֣ות niflāʔˈôṯ פלא be miraculous מִמֶּֽנִּי׃ mimmˈennî מִן from
131:1. canticum graduum memento Domine David et omnis adflictionis eiusA gradual canticle. O Lord, remember David, and all his meekness.
A Song of Ascents.
KJV Chapter [132] A Song of degrees:

131:0 Песнь восхождения.
131:1
ᾠδὴ ωδη song
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
μνήσθητι μναομαι remember; mindful
κύριε κυριος lord; master
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
πάσης πας all; every
τῆς ο the
πραΰτητος πραυτης gentleness
αὐτοῦ αυτος he; him
131:1
שִׁ֥יר šˌîr שִׁיר song
הַֽ hˈa הַ the
מַּֽעֲלֹ֗ות mmˈaʕᵃlˈôṯ מַעֲלָה ascent
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
לֹא־ lō- לֹא not
גָבַ֣הּ ḡāvˈah גָּבַהּ be high
לִ֭בִּי ˈlibbî לֵב heart
וְ wᵊ וְ and
לֹא־ lō- לֹא not
רָמ֣וּ rāmˈû רום be high
עֵינַ֑י ʕênˈay עַיִן eye
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הִלַּ֓כְתִּי׀ hillˈaḵtî הלך walk
בִּ bi בְּ in
גְדֹלֹ֖ות ḡᵊḏōlˌôṯ גָּדֹול great
וּ û וְ and
בְ vᵊ בְּ in
נִפְלָאֹ֣ות niflāʔˈôṯ פלא be miraculous
מִמֶּֽנִּי׃ mimmˈennî מִן from
131:1. canticum graduum memento Domine David et omnis adflictionis eius
A gradual canticle. O Lord, remember David, and all his meekness.
A Song of Ascents.
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
1. "Сокрушение" - сетование Давида по тому поводу, что он не видел Ковчега Завета, этой величайшей Святыни еврейского народа, в жилище, достойном его, и об устроении достойного Иеговы помещения он и сокрушался.
Adam Clarke: Commentary on the Bible - 1831
132:1: Lord, remember David - Consider the promises thou hast made to this thy eminent servant, that had respect, not only to him and to his family, but to all the Israelitish people.
Albert Barnes: Notes on the Bible - 1834
132:1: Lord, remember David - Call to remembrance his zeal, his labor, his trials in order that there might be a permanent place for thy worship. Call this to remembrance in order that his purpose in thy cause may not be frustrated; in order that the promises made to him may be accomplished.
And all his afflictions - The particular trial here referred to was his care and toil, that there might be a settled home for the ark. The word used would not refer merely to what is specified in the following verses (his bringing up the ark to Mount Zion), but to his purpose to build a house for God, and - since he was not permitted himself to build it because he was a man of war, and had been engaged in scenes of blood, Kg1 5:3; Ch1 22:8 - to his care and toil in collecting materials for the temple to be erected by his son and successor. It is not, therefore, his general afflictions which are here meant, but his anxiety, and his efforts to secure a lasting place for the worship of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:1: remember: Psa 25:6, Psa 25:7; Gen 8:1; Exo 2:24; Lam 3:19, Lam 5:1
all his afflictions: 1Sam. 18:1-30:31; 2Sam. 15:1-20:26
Carl Friedrich Keil and Franz Delitzsch
132:1
One is said to remember anything to another when he requites him something that he has done for him, or when he does for him what he has promised him. It is the post-Davidic church which here reminds Jahve of the hereinafter mentioned promises (of the "mercies of David," 2Chron 6:42, cf. Is 55:3) with which He has responded to David's ענות. By this verbal substantive of the Pual is meant all the care and trouble which David had in order to procure a worthy abode for the sanctuary of Jahve. ענה ב signifies to trouble or harass one's self about anything, afflictari (as frequently in the Book of Ecclesiastes); the Pual here denotes the self-imposed trouble, or even that imposed by outward circumsntaces, such as the tedious wars, of long, unsuccessful, and yet never relaxed endeavours (3Kings 5:17). For he had vowed unto God that he would give himself absolutely no rest until he had obtained a fixed abode for Jahve. What he said to Nathan (2Kings 7:2) is an indication of this vowed resolve, which was now in a time of triumphant peace, as it seemed, ready for being carried out, after the first step towards it had already been taken in the removal of the Ark of the covenant to Zion (2 Sam. 6); for 2 Sam 7 is appended to 2 Sam. 6 out of its chronological order and only on account of the internal connection. After the bringing home of the Ark, which had been long yearned for (Ps 101:2), and did not take place without difficulties and terrors, was accomplished, a series of years again passed over, during which David always carried about with him the thought of erecting God a Temple-building. And when he had received the tidings through Nathan that he should not build God a house, but that it should be done by his son and successor, he nevertheless did as much towards the carrying out of the desire of his heart as was possible in connection with this declaration of the will of Jahve. He consecrated the site of the future Temple, he procured the necessary means and materials for the building of it, he made all the necessary arrangements for the future Temple-service, he inspirited the people for the gigantic work of building that was before them, and handed over to his son the model for it, as it is all related to us in detail by the chronicler. The divine name "the mighty One of Jacob" is taken from Gen 49:24, as in Is 1:24; Is 49:26; Is 60:16. The Philistines with their Dagon had been made to feel this mighty Rock of Jacob when they took the sacred Ark along with them (1Kings 5:1-12). With אם David solemnly declares what he is resolved not to do. The meaning of the hyperbolically expressed vow in the form of an oath is that for so long he will not rejoice at his own dwelling-house, nor give himself up to sleep that is free from anxiety; in fine, for so long he will not rest. The genitives after אהל and ערשׂ are appositional genitives; Ps 44 delights in similar combinations of synonyms. יצוּעי (Latin strata mea) is a poetical plural, as also is משׁכּנות. With תּנוּמה (which is always said of the eyelids, Gen 31:40; Prov 6:4; Eccles 8:16, not of the eyes) alternates שׁנת (according to another reading שׁנת) for שׁנה. The āth is the same as in נחלת in Ps 16:6, cf. 60:13, Ex 15:2, and frequently. This Aramaizing rejection of the syllable before the tone is, however, without example elsewhere. The lxx adds to Ps 132:4, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου (וּמנוּחה לרקּותי), but this is a disagreeable overloading of the verse.
Geneva 1599
132:1 A Song of degrees. LORD, remember David, [and] all his (a) afflictions:
(a) That is, with great difficulty he came to the kingdom, and with great zeal and care he went about to build your temple.
John Gill
132:1 Lord, remember David, and all his afflictions. Which prayer might be put up by David on his own account, as Nehemiah does, Neh 13:22; and be considered as a petition to the Lord that he would remember his mercy and lovingkindness to him, and him with the favour he bears to his own people, as he elsewhere prays; that he would remember his covenant with him, and his promise to him, on which he had caused him to hope; and sympathize with him, and support him under all his trials and exercises, in his kingdom and family. Or, if it is considered as Solomon's, it may be a request that the Lord would remember the promise he had made to David, that his son should build a house for him, which he desired he might be enabled to do; that he would remember the covenant of royalty he had made with him, that he should not lack a son to sit upon his throne; and particularly that he would remember the promise of the Messiah, that should be of his seed. Also "his afflictions", his toil and labour of mind, his great anxiety about building a house for God; the pains he took in finding out a place for it, in drawing the pattern of it, in making preparations for it, and in the charges he gave his son concerning it: the Septuagint and other versions render it "his humility" (q); which agrees with the subject of the preceding psalm, and may particularly respect what he expressed to Nathan when this affair of building the temple was much upon his mind, 2Kings 7:2. Moreover, respect in all this may be had by the authors of this psalm, or those herein represented, to the Messiah, who is the antitype of David; in his name, which signifies "beloved"; in his birth, parentage, and circumstances of it; in the comeliness of his person, and in his characters and offices, and who is often called David, Ps 89:3; see Jer 30:9, Hos 3:5; and so is a petition that God would remember the covenant of grace made with him; the promise of his coming into the world; his offering and sacrifice, as typified by the legal ones; and also remember them and their offerings for his sake; see Ps 20:3. Likewise "all his afflictions" and sufferings he was to endure from men and devils, and from the Lord himself, both in soul and body; and so as to accept of them in the room and stead of his people, as a satisfaction to his justice. Or, "his humility" in the assumption of human nature, in his carriage and behaviour to all sorts of men, in his ministrations to his disciples, in seeking not his own glory, but his Father's, and in his sufferings and death, which was foretold of him, Zech 9:9.
(q) , Sept. "mansuetudinis ejus", V. L. so Syr. Arab. Ethiop.
John Wesley
132:1 Afflictions - All his sufferings for thy sake.
Robert Jamieson, A. R. Fausset and David Brown
132:1 The writer, perhaps Solomon (compare Ps 132:8-9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (2Kings 7:16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and its worship, and the kings and kingdom of Judah, were types. The congruity of such a topic with the tenor of this series of Psalms is obvious. (Psa. 132:1-18)
This vow is not elsewhere recorded. It expresses, in strong language, David's intense desire to see the establishment of God's worship as well as of His kingdom.
remember David--literally, "remember for David," that is, all his troubles and anxieties on the matter.
131:1131:1: Յիշեա՛ Տէր զԴաւիթ, եւ զամենայն հեզութիւն նորա[7652]։ [7652] Ոմանք.Երգ չուոց։
1 Տէ՛ր, յիշի՛ր Դաւթին եւ նրա ամբողջ հեզութիւնը,
132 Դաւիթին սիրոյն, ո՛վ Տէր, յիշէ՛ Դաւիթը եւ անոր բոլոր նեղութիւնները,
Յիշեա, Տէր, զԴաւիթ, եւ զամենայն [773]հեզութիւն նորա:

131:1: Յիշեա՛ Տէր զԴաւիթ, եւ զամենայն հեզութիւն նորա[7652]։
[7652] Ոմանք.Երգ չուոց։
1 Տէ՛ր, յիշի՛ր Դաւթին եւ նրա ամբողջ հեզութիւնը,
132 Դաւիթին սիրոյն, ո՛վ Տէր, յիշէ՛ Դաւիթը եւ անոր բոլոր նեղութիւնները,
zohrab-1805▾ eastern-1994▾ western am▾
131:1131:1 Вспомни, Господи, Давида и все сокрушение его:
131:2 ὡς ως.1 as; how ὤμοσεν ομνυω swear τῷ ο the κυρίῳ κυριος lord; master ηὔξατο ευχομαι wish; make τῷ ο the θεῷ θεος God Ιακωβ ιακωβ Iakōb; Iakov
131:2 אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not שִׁוִּ֨יתִי׀ šiwwˌîṯî שׁוה be like וְ wᵊ וְ and דֹומַ֗מְתִּי ḏômˈamtî דמם rest נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul כְּ֭ ˈkᵊ כְּ as גָמֻל ḡāmˌul גמל deal fully עֲלֵ֣י ʕᵃlˈê עַל upon אִמֹּ֑ו ʔimmˈô אֵם mother כַּ ka כְּ as † הַ the גָּמֻ֖ל ggāmˌul גמל deal fully עָלַ֣י ʕālˈay עַל upon נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
131:2. qui iuravit Domino votum vovit Deo IacobHow he swore to the Lord, he vowed a vow to the God of Jacob:
1. LORD, remember for David all his affliction;
LORD, remember David, [and] all his afflictions:

131:1 Вспомни, Господи, Давида и все сокрушение его:
131:2
ὡς ως.1 as; how
ὤμοσεν ομνυω swear
τῷ ο the
κυρίῳ κυριος lord; master
ηὔξατο ευχομαι wish; make
τῷ ο the
θεῷ θεος God
Ιακωβ ιακωβ Iakōb; Iakov
131:2
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
שִׁוִּ֨יתִי׀ šiwwˌîṯî שׁוה be like
וְ wᵊ וְ and
דֹומַ֗מְתִּי ḏômˈamtî דמם rest
נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul
כְּ֭ ˈkᵊ כְּ as
גָמֻל ḡāmˌul גמל deal fully
עֲלֵ֣י ʕᵃlˈê עַל upon
אִמֹּ֑ו ʔimmˈô אֵם mother
כַּ ka כְּ as
הַ the
גָּמֻ֖ל ggāmˌul גמל deal fully
עָלַ֣י ʕālˈay עַל upon
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
131:2. qui iuravit Domino votum vovit Deo Iacob
How he swore to the Lord, he vowed a vow to the God of Jacob:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon's Prayer for Divine Favour.

1 LORD, remember David, and all his afflictions: 2 How he sware unto the LORD, and vowed unto the mighty God of Jacob; 3 Surely I will not come into the tabernacle of my house, nor go up into my bed; 4 I will not give sleep to mine eyes, or slumber to mine eyelids, 5 Until I find out a place for the LORD, a habitation for the mighty God of Jacob. 6 Lo, we heard of it at Ephratah: we found it in the fields of the wood. 7 We will go into his tabernacles: we will worship at his footstool. 8 Arise, O LORD, into thy rest; thou, and the ark of thy strength. 9 Let thy priests be clothed with righteousness; and let thy saints shout for joy. 10 For thy servant David's sake turn not away the face of thine anointed.
In these verses we have Solomon's address to God for his favour to him and to his government, and his acceptance of his building a house to God's name. Observe,
I. What he pleads--two things:--
1. That what he had done was in pursuance of the pious vow which his father David had made to build a house for God. Solomon was a wise man, yet pleads not any merit of his own: "I am not worthy, for whom thou shouldst do this; but, Lord, remember David, with whom thou madest the covenant" (as Moses prayed, Exod. xxxii. 13, Remember Abraham, the first trustee of the covenant); "remember all his afflictions, all the troubles of his life, which his being anointed was the occasion of," or his care and concern about the ark, and what an uneasiness it was to him that the ark was in curtains, 2 Sam. vii. 2. Remember all his humility and meekness (so some read it), all that pious and devout affection with which he had made the following vow. Note, It is not amiss for us to put God in mind of our predecessors in profession, of their afflictions, their services, and their sufferings, of God's covenant with them, the experiences they have had of his goodness, the care they took of, and the many prayers they put up for, those that should come after them. We may apply it to Christ, the Son of David, and to all his afflictions: "Lord, remember the covenant made with him and the satisfaction made by him. Remember all his offerings (Ps. xx. 3), that is, all his sufferings." He especially pleads the solemn vow that David had made as soon as ever he was settled in his government, and before he was well settled in a house of his own, that he would build a house for God. Observe, (1.) Whom he bound himself to, to the Lord, to the mighty God of Jacob. Vows are to be made to God, who is a party as well as a witness. The Lord is the Mighty One of Jacob, Jacob's God, and a mighty one, whose power is engaged for Jacob's defence and deliverance. Jacob is weak, but the God of Jacob is a mighty one. (2.) What he bound himself to do, to find out a place for the Lord, that is, for the ark, the token of his presence. He had observed in the law frequent mention of the place that God would choose to put his name there, to which all the tribes should resort. When he came to the crown there was no such place; Shiloh was deserted, and no other place was pitched upon, for want of which the feasts of the Lord were not kept with due solemnity. "Well," says David, "I will find out such a place for the general rendezvous of all the tribes, a place of habitation for the Mighty One of Jacob, a place for the ark, where there shall be room both for the priests and people to attend upon it." (3.) How intent he was upon it; he would not settle in his bed, till he had brought this matter to some head, v. 3, 4. The thing had been long talked of, and nothing done, till at last David, when he went out one morning about public business, made a vow that before night he would come to a resolution in this matter, and would determine the place either where the tent should be pitched for the reception of the ark, at the beginning of his reign, or rather where Solomon should build the temple, which was not fixed till the latter end of his reign, just after the pestilence with which he was punished for numbering the people (1 Chron. xxii. 1, Then David said, This is the house of the Lord); and perhaps it was upon occasion of that judgment that he made this vow, being apprehensive that one of God's controversies with him was for his dilatoriness in this matter. Note, When needful work is to be done for God it is good for us to task ourselves, and tie ourselves to a time, because we are apt to put off. It is good in the morning to cut out work for the day, binding ourselves that we will do it before we sleep, only with submission to Providence; for we know not what a day may bring forth. Especially in the great work of conversion to God we must be thus solicitous, thus zealous; we have good reason to resolve that we will not enjoy the comforts of this life till we have laid a foundation for hopes of a better.
2. That it was in pursuance of the expectations of the people of Israel, v. 6, 7. (1.) They were inquisitive after the ark; for they lamented its obscurity, 1 Sam. vii. 2. They heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim); there they were told it had been, but it was gone. They found it, at last, in the fields of the wood, that is, in Kirjath-jearim, which signifies the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David's reign (1 Chron. xiii. 6), so that in building his house for the ark Solomon had gratified all Israel. They needed not to go about to seek the ark anymore; they now knew where to find it. (2.) They were resolved to attend it: "Let us but have a convenient place, and we will go into his tabernacle, to pay our homage there; we will worship at his footstool as subjects and suppliants, which we neglected to do, for want of such a place, in the days of Saul," 1 Chron. xiii. 3.
II. What he prays for, v. 8-10. 1. That God would vouchsafe, not only to take possession of, but to take up his residence in, this temple which he had built: Arise, O Lord! into thy rest, and let this be it, thou, even the ark of thy strength, the pledge of thy presence, thy mighty presence. 2. That God would give grace to the ministers of the sanctuary to do their duty: Let thy priests be clothed with righteousness; let them appear righteous both in their administrations and in their conversations, and let both be according to the rule. Note, Righteousness is the best ornament of a minister. Holiness towards God, and goodness towards all men, are habits for ministers of the necessity of which there is no dispute. "They are thy priests, and will therefore discredit their relation to thee if they be not clothed with righteousness." 3. That the people of God might have the comfort of the due administration of holy ordinances among them: Let thy saints shout for joy. They did so when the ark was brought into the city of David (2 Sam. vi. 15); they will do so when the priests are clothed with righteousness. A faithful ministry is the joy of the saints; it is the matter of it; it is a friend and a furtherance to it; we are helpers of your joy, 2 Cor. i. 24. 4. That Solomon's own prayer, upon occasion of the dedicating of the temple, might be accepted of God: "Turn not away the face of thy anointed, that is, deny me not the things I have asked of thee, send me not away ashamed." He pleads, (1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the great anointed, who, in his intercession, urges his designation to his office. He is God's anointed, and therefore the Father hears him always. (2.) That he was the son of David: "For his sake do not deny me;" and this is the Christian's plea: "For the sake of Christ" (our David), "in whom thou art well pleased, accept me." He is David, whose name signifies beloved; and we are made accepted in the beloved. He is God's servant, whom he upholds, Isa. xlii. 1. "We have no merit of our own to plead, but for his sake, in whom there is a fulness of merit, let us find favour." When we pray for the prosperity of the church we may pray with great boldness, for Christ's sake, who purchased the church with his own blood. "Let both ministers and people do their duty."
Adam Clarke: Commentary on the Bible - 1831
132:2: How he sware unto the Lord - It is only in this place that we are informed of David's vow to the Lord, relative to the building of the temple; but we find he had fully purposed the thing.
Albert Barnes: Notes on the Bible - 1834
132:2: How he sware unto the Lord - The solemn oath which he took that he would make this the first object; that he would give himself no rest until this was done; that he would sacrifice his personal ease and comfort in order that he might thus honor God. This oath or purpose is not recorded in the history. The fair interpretation of this would be either
(1) that these words properly expressed what was in the mind of David at the time - that is, his acts implied that this purpose was in his heart; or
(2) that this vow was actually made by David, though not elsewhere recorded. Such a vow might have been made, and the remembrance of it kept up by tradition, or it might have been suggested to the author of the psalm by direct inspiration.
And vowed unto the mighty God of Jacob - See Gen 49:24. The God whom Jacob worshipped, and who had manifested himself so signally to him as a God of might or power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:2: he sware: Psa 56:12, Psa 65:1, Psa 66:13, Psa 66:14, Psa 116:14-18, Psa 119:106; Sa2 7:1
the mighty: Psa 132:5, Psa 46:11, Psa 50:1, Psa 146:5, Psa 146:6; Gen 49:24
John Gill
132:2 How he sware unto the Lord, and vowed unto the mighty God of Jacob. Whom Jacob called so, Gen 49:24; and to whom he vowed a vow, and is the first we read of that did make one, and it was concerning the house of God, Gen 28:17; and who had an experience of the might and power of God in protecting and defending him from his brother Esau: of this oath and vow of David no mention is made elsewhere, but no doubt they were made; see Ps 119:106; of the Messiah's swearing, though upon another account, to whom this may be applied, see Is 45:23.
131:2131:2: Որպէս երդուաւ Տեառն, եւ ուխտեաց Աստուծոյ Յակոբայ[7653]։ [7653] Ոմանք.Եւ ուխտս եդ Աստուծոյ յա՛՛։
2 թէ ինչպէս նա երդուեց Տիրոջը, եւ ուխտ արեց Յակոբի Աստծուն՝ ասելով.
2 Որ երդում ըրաւ Տէրոջը Եւ ուխտ դրաւ Յակոբին Զօրաւորին,
Որպէս երդուաւ Տեառն, եւ ուխտս եդ [774]Աստուծոյ Յակոբայ:

131:2: Որպէս երդուաւ Տեառն, եւ ուխտեաց Աստուծոյ Յակոբայ[7653]։
[7653] Ոմանք.Եւ ուխտս եդ Աստուծոյ յա՛՛։
2 թէ ինչպէս նա երդուեց Տիրոջը, եւ ուխտ արեց Յակոբի Աստծուն՝ ասելով.
2 Որ երդում ըրաւ Տէրոջը Եւ ուխտ դրաւ Յակոբին Զօրաւորին,
zohrab-1805▾ eastern-1994▾ western am▾
131:2131:2 как он клялся Господу, давал обет Сильному Иакова:
131:3 εἰ ει if; whether εἰσελεύσομαι εισερχομαι enter; go in εἰς εις into; for σκήνωμα σκηνωμα camp; tent οἴκου οικος home; household μου μου of me; mine εἰ ει if; whether ἀναβήσομαι αναβαινω step up; ascend ἐπὶ επι in; on κλίνης κλινη bed στρωμνῆς στρωμνη of me; mine
131:3 יַחֵ֣ל yaḥˈēl יחל wait, to hope יִ֝שְׂרָאֵל ˈyiśrāʔēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מֵֽ֝ ˈmˈē מִן from עַתָּ֗ה ʕattˈā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
131:3. si intravero in tabernaculum domus meae si adsedero super lectum straminis meiIf I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
2. How he sware unto the LORD, and vowed unto the Mighty One of Jacob:
How he sware unto the LORD, [and] vowed unto the mighty [God] of Jacob:

131:2 как он клялся Господу, давал обет Сильному Иакова:
131:3
εἰ ει if; whether
εἰσελεύσομαι εισερχομαι enter; go in
εἰς εις into; for
σκήνωμα σκηνωμα camp; tent
οἴκου οικος home; household
μου μου of me; mine
εἰ ει if; whether
ἀναβήσομαι αναβαινω step up; ascend
ἐπὶ επι in; on
κλίνης κλινη bed
στρωμνῆς στρωμνη of me; mine
131:3
יַחֵ֣ל yaḥˈēl יחל wait, to hope
יִ֝שְׂרָאֵל ˈyiśrāʔēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מֵֽ֝ ˈmˈē מִן from
עַתָּ֗ה ʕattˈā עַתָּה now
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
131:3. si intravero in tabernaculum domus meae si adsedero super lectum straminis mei
If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
3-5. Указывают на неусыпное старание Давида в отыскании достойного Иеговы места сооружения Ему скинии.
Adam Clarke: Commentary on the Bible - 1831
132:3: Surely I will not come - This must refer to the situation of the temple; or, as we would express it, he would not pass another day till he had found out the ground on which to build the temple, and projected the plan, and devised ways and means to execute it. And we find that he would have acted in all things according to his oath and vow, had God permitted him. But even after the Lord told him that Solomon, not he, should build the house he still continued to show his good will by collecting treasure and materials for the building, all the rest of his life.
Albert Barnes: Notes on the Bible - 1834
132:3: Surely I will not come into the tabernacle of my house - The tent of my dwelling; the place where I abide. Nor go up into my bed The couch of my bed, or where I sleep. I will make it my first business to find a dwelling-place for the Lord; a place where the ark may repose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:3: I will not: Ecc 9:10; Hag 1:4; Mat 6:33
Geneva 1599
132:3 Surely I (b) will not come into the tabernacle of my house, nor go up into my bed;
(b) Because the chief charge of the king was to set forth God's glory, he shows that he would take no rest, neither would he go about any worldly thing, were it never so necessary before he had executed his office.
John Gill
132:3 Surely I will not come into the tabernacle of my house,.... The new house and palace David built for himself after he came to the throne, made of cedar, 2Kings 5:11; not that he should never enter into it till he had found a dwelling for God, but that he should not go into it with pleasure till that was done; for this and what follows are hyperboles, as Kimchi observes, and signify that he should have no peace nor satisfaction of mind till this was accomplished. It may be applied to our Lord's ascension to heaven, which was not till after he had purchased the church with his blood, which is the temple and habitation of God;
nor go up into my bed; or "the bed that made for me" (r); the royal bed, a bed of down, with soft pillows, fit for a person of such dignity to lie down on. Ainsworth renders it "the pallets of my bed"; the phrase of going up agrees with the custom of the eastern countries, who have galleries in their chambers where they are set; at one end of each chamber in their houses there is a little gallery raised three, four, or five feet above the floor, with a balustrade in the front of it, with a few steps likewise leading up to it; here they place their beds (s); so that when they went to bed they might with great propriety be said to go up to it; but this David could not do with pleasure, so long as there was no place and habitation for God.
(r) "lectum strati mei, vel stratorum meorum", Gejerus, Michaelis. (s) Dr. Shaw's Travels, p. 209. Ed. 2.
131:3131:3: Եթէ ո՛չ մտից ՚ի յարկս տան իմոյ, եթէ ելից յանկողինս մահճա՛ց իմոց[7654]։ [7654] Ոմանք.Թէ ո՛չ մտից յարկս... թէ ելից։
3 «Չեմ մտնի իմ տան յարկից ներս, չեմ մտնի իմ անկողինը,
3 Ըսելով. «Իմ տանս բնակարանը պիտի չմտնեմ Ու իմ փռած անկողինիս վրայ պիտի չելլեմ։
թէ ոչ մտից ի յարկս տան իմոյ, թէ ելից յանկողինս մահճաց իմոց:

131:3: Եթէ ո՛չ մտից ՚ի յարկս տան իմոյ, եթէ ելից յանկողինս մահճա՛ց իմոց[7654]։
[7654] Ոմանք.Թէ ո՛չ մտից յարկս... թէ ելից։
3 «Չեմ մտնի իմ տան յարկից ներս, չեմ մտնի իմ անկողինը,
3 Ըսելով. «Իմ տանս բնակարանը պիտի չմտնեմ Ու իմ փռած անկողինիս վրայ պիտի չելլեմ։
zohrab-1805▾ eastern-1994▾ western am▾
131:3131:3
131:4 εἰ ει if; whether δώσω διδωμι give; deposit ὕπνον υπνος slumber; sleep τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even τοῖς ο the βλεφάροις βλεφαρον of me; mine νυσταγμὸν νυσταγμος and; even ἀνάπαυσιν αναπαυσις respite; relief τοῖς ο the κροτάφοις κροταφος of me; mine
131:4. si dedero somnum oculis meis et palpebris dormitationemIf I shall give sleep to my eyes, or slumber to my eyelids,
3. Surely I will not come into the tabernacle of my house, nor go up into my bed;
Surely I will not come into the tabernacle of my house, nor go up into my bed:

131:3 <<не войду в шатер дома моего, не взойду на ложе мое;
131:4
εἰ ει if; whether
δώσω διδωμι give; deposit
ὕπνον υπνος slumber; sleep
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
καὶ και and; even
τοῖς ο the
βλεφάροις βλεφαρον of me; mine
νυσταγμὸν νυσταγμος and; even
ἀνάπαυσιν αναπαυσις respite; relief
τοῖς ο the
κροτάφοις κροταφος of me; mine
131:4. si dedero somnum oculis meis et palpebris dormitationem
If I shall give sleep to my eyes, or slumber to my eyelids,
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
132:4: I will not give sleep to mine eyes ... - There is no difference here between the words sleep and slumber. The meaning is, that the house of the Lord should be his first care.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:4: give sleep: Gen 24:33; Rut 3:18; Pro 6:4
John Gill
132:4 I will not give sleep to mine eyes, or slumber to mine eyelids. Not that he never would or did take any sleep till this thing was brought about he had so much at heart; but that he could not and would not suffer himself to sleep comfortably and quietly because of it. Aben Ezra interprets it of sleep at noon; the phrases express his great desire and solicitude to have this affair accomplished, and his eager and diligent pursuit of it; see Prov 6:4; of the eager desire of Christ to suffer and die for his people, that they might be brought near to God, and be his dwelling place, see Lk 12:50.
131:4131:4: Թէ՛ տաց քուն աչաց իմոց, կամ նի՛նջ արտեւանաց իմոց[7655], [7655] Ոմանք.Եթէ տաց։
4 իմ աչքերին քուն չեմ տայ, կամ նինջ՝ իմ թարթիչներին, եւ կամ հանգիստ՝ իմ մարմնին,
4 Իմ աչքերուս՝ քուն Եւ արտեւանունքներուս նիրհում պիտի չտամ,
թէ տաց քուն աչաց իմոց, կամ նինջ արտեւանաց [775]իմոց, կամ հանգիստ իրանաց իմոց:

131:4: Թէ՛ տաց քուն աչաց իմոց, կամ նի՛նջ արտեւանաց իմոց[7655],
[7655] Ոմանք.Եթէ տաց։
4 իմ աչքերին քուն չեմ տայ, կամ նինջ՝ իմ թարթիչներին, եւ կամ հանգիստ՝ իմ մարմնին,
4 Իմ աչքերուս՝ քուն Եւ արտեւանունքներուս նիրհում պիտի չտամ,
zohrab-1805▾ eastern-1994▾ western am▾
131:4131:4 не дам сна очам моим и веждам моим дремания,
131:5 ἕως εως till; until οὗ ος who; what εὕρω ευρισκω find τόπον τοπος place; locality τῷ ο the κυρίῳ κυριος lord; master σκήνωμα σκηνωμα camp; tent τῷ ο the θεῷ θεος God Ιακωβ ιακωβ Iakōb; Iakov
131:5. donec inveniam locum Domino tabernacula Deo IacobOr rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.
4. I will not give sleep to mine eyes, or slumber to mine eyelids;
I will not give sleep to mine eyes, [or] slumber to mine eyelids:

131:4 не дам сна очам моим и веждам моим дремания,
131:5
ἕως εως till; until
οὗ ος who; what
εὕρω ευρισκω find
τόπον τοπος place; locality
τῷ ο the
κυρίῳ κυριος lord; master
σκήνωμα σκηνωμα camp; tent
τῷ ο the
θεῷ θεος God
Ιακωβ ιακωβ Iakōb; Iakov
131:5. donec inveniam locum Domino tabernacula Deo Iacob
Or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
132:5: The mighty God of Jacob - עביר יעקב abir yaacob, the Mighty One of Jacob. We have this epithet of God for the first time, Gen 49:24. Hence, perhaps, the abirim of the heathen, the stout ones, the strong beings.
Albert Barnes: Notes on the Bible - 1834
132:5: Until I find out a place for the Lord - A place for the ark of God; a place where it may constantly and safely remain. The symbol of the divine presence rested on the mercy-seat, the cover of the ark, and hence, this was represented as the seat or the house of God.
An habitation for the mighty God of Jacob - Hebrew, "For the mighty One of Jacob." The reference is to a permanent dwelling-place for the ark. It had been moved from place to place. There was no house appropriated to it, or reared expressly for it, and David resolved to provide such a house - at first, a tent or tabernacle on Mount Zion - and then, a more spacious and magnificent structure, the temple. The latter he was not permitted to build, though the purpose was in his heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:5: I find: Sa2 6:17; Ch1 15:3, Ch1 15:12; Act 7:46
an habitation: Heb. habitations, Kg1 8:27; Ch2 2:6; Isa 66:1; Act 7:47-49; Eph 2:22
for the mighty: Psa 132:2
Geneva 1599
132:5 Until I find out a place for the (c) LORD, an habitation for the mighty [God] of Jacob.
(c) That is, the ark, which was a sign of God's presence.
John Gill
132:5 Until I find a place for the Lord,.... To build a house on for the Lord; which it seems was unknown till the times of David; for though mention had been made of a place the Lord would choose to cause his name to dwell in, yet the particular place was not pointed out, Deut 12:11. David was very solicitous to find it out, and did, 1Chron 22:1;
an habitation for the mighty God of Jacob; See Gill on Ps 132:2; or "habitations", or "tabernacles" (t); the temple, which is meant, consisting of three parts, the court, the holy place, and the holy of holies; this was typical of the human nature of Christ, the temple of his body, the tabernacle of God's pitching, Jn 2:19; in which the fulness of the Godhead dwells, the glory of God is seen, and through whom he grants his presence to his people; and also of the church of God, the temple of the living God, where he dwells and is worshipped: and that this might be a fit habitation for God was the great desire of the Messiah, and not only the end and issue of his sufferings and death, but also the design of his preparations and intercession in heaven, Jn 14:2.
(t) "habitacula", Pagninus, Montanus; "tabernacula", Musculus, Vatablus, Cocceius.
John Wesley
132:5 Until - Until I have raised an house in which the ark may be put.
Robert Jamieson, A. R. Fausset and David Brown
132:5 habitation--literally, "dwellings," generally used to denote the sanctuary.
131:5131:5: կամ հանգիստ իրանաց իմոց. մինչեւ գտից զտեղի՛ յարկի Տեառն Աստուծոյ Յակովբայ[7656]։ [7656] Օրինակ մի.Կամ հանգիստ երանաց իմոց։
5 մինչեւ Յակոբի Տէր Աստծու համար խորանի տեղ չգտնեմ»:
5 Մինչեւ Տէրոջը համար տեղ մը գտնեմ Յակոբին՝ Զօրաւորին համար՝ բնակարան»։
մինչեւ գտից զտեղի յարկի Տեառն Աստուծոյ Յակոբայ:

131:5: կամ հանգիստ իրանաց իմոց. մինչեւ գտից զտեղի՛ յարկի Տեառն Աստուծոյ Յակովբայ[7656]։
[7656] Օրինակ մի.Կամ հանգիստ երանաց իմոց։
5 մինչեւ Յակոբի Տէր Աստծու համար խորանի տեղ չգտնեմ»:
5 Մինչեւ Տէրոջը համար տեղ մը գտնեմ Յակոբին՝ Զօրաւորին համար՝ բնակարան»։
zohrab-1805▾ eastern-1994▾ western am▾
131:5131:5 доколе не найду места Господу, жилища Сильному Иакова>>.
131:6 ἰδοὺ ιδου see!; here I am ἠκούσαμεν ακουω hear αὐτὴν αυτος he; him ἐν εν in Εφραθα εφραθα find αὐτὴν αυτος he; him ἐν εν in τοῖς ο the πεδίοις πεδιον the δρυμοῦ δρυμος thicket
131:6. ecce audivimus illum in Ephrata invenimus illum in regione saltusBehold we have heard of it in Ephrata: we have found it in the fields of the wood.
5. Until I find out a place for the LORD, a tabernacle for the Mighty One of Jacob.
Until I find out a place for the LORD, an habitation for the mighty [God] of Jacob:

131:5 доколе не найду места Господу, жилища Сильному Иакова>>.
131:6
ἰδοὺ ιδου see!; here I am
ἠκούσαμεν ακουω hear
αὐτὴν αυτος he; him
ἐν εν in
Εφραθα εφραθα find
αὐτὴν αυτος he; him
ἐν εν in
τοῖς ο the
πεδίοις πεδιον the
δρυμοῦ δρυμος thicket
131:6. ecce audivimus illum in Ephrata invenimus illum in regione saltus
Behold we have heard of it in Ephrata: we have found it in the fields of the wood.
ru▾ LXX-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
6. Ефрафа - название города в области Кариафиаримской, а Иарим, с евр. Иахар, что значит "лес", местечко около Кариафиарима, из которого Давидом был перенесен Кивот Завета в Иерусалим.
Adam Clarke: Commentary on the Bible - 1831
132:6: Lo, we have heard of it at Ephratah - This may be considered as a continuation of David's vow, as if he had said: As I had determined to build a temple for the ark, and heard that it was at Ephratah, I went and found it in the fields of Jaar, יער; - not the wood, but Kirjath Jaar or Jearim, where the ark was then lodged; - and having found it, he entered the tabernacle, Psa 132:7; and then, adoring that God whose presence was in it, he invited him to arise and come to the place which he had prepared for him.
Albert Barnes: Notes on the Bible - 1834
132:6: Lo, we heard of it at Ephratah - Most probably this is the language of the contemporaries of David; or this is what they might be supposed to say; or this is what tradition reports that they did say. David's purpose, as referred to in the pRev_ious verses, is not recorded in the history, and the memory of the whole transaction may have been handed down by tradition. Or, this may be merely poetic language, expressing the feelings of those who, when sent out by David, or accompanying him, found the ark. Much difficulty has been felt in regard to this verse. There is no mention in the history of the fact that the ark was "heard of" at Ephrata, or that it was ever there. The name Ephrata - אפרתה 'ephrâ thâ h - is applied
(1) to a region of country to which was subsequently given the name Bethlehem, Gen 35:16-19; Rut 4:11.
(2) Properly to Bethlehem, a city of Judah, the full name of which was Bethlehem-Ephratah, Gen 48:7; Mic 5:2.
(3) It is a proper name, Ch1 2:19, Ch1 2:50; Ch1 4:4.
(4) It may perhaps be the same as Ephraim.
Compare Jdg 12:5; Sa1 1:1; Kg1 11:26. Some have supposed the meaning to be, that they found it within the limits of the tribe of Ephraim, and that the word Ephratah is used here with reference to that; but this is a forced construction. It may have been indeed true that the ark was found within the limits of that tribe, but the word Ephratah would not naturally denote this; and, besides, the tribe of Ephraim was so large, and covered such an extent of territory, that this would convey no distinct information; and it cannot be supposed that the writer meant to say merely that they found it within the limits of a tribe. Nor can it mean that they actually found the ark at Ephrata, or Bethlehem, for this would not be true. A simple and natural interpretation of the passage has been suggested, which seems to make it plain: that, in their search for the ark, it was at Ephratah or Bethlehem that they first heard of it, but that they actually found it in the fields of the wood. It may seem strange that there should have been so much uncertainty about the ark as is here implied; that David did not know where it was; and that none of the priests knew. But, while it must be admitted that it seems to be strange, and that the fact is not of easy explanation, it is to he remembered that the ark was at one time in the possession of the Philistines; that when it was retaken it seems to have had no very permanent resting place; that it may have been removed from one spot to another as circumstances required; that it may have been committed now to one, and now to another, for safe keeping; and thus it might have occurred, in the unsettled and agitated state of affairs, that its exact situation might be unknown, and that a somewhat diligent search was necessary in order to find it We know too little of the times to enable us to pronounce upon the subject with much confidence.
We found it in the fields of the wood - Continuing our search, we found it there. Perhaps Kirjath-jearim, Sa1 7:1; Ch1 13:5. It was to Kirjath-jearim that the ark was carried after it had been taken by the Philistines Sa1 6:21. The literal meaning of the passage here is, "The fields of the wood" - or of Jear, where the word in Hebrew is the same as in Kirjath-jearim. The name Kirjath-jearim means Forest Town, or, city of the woods; and the allusion here is the same as in Sa1 7:1. The interpretation, then, seems to be that they heard of the ark, or learned where it was, when they were at Ephrata or Bethlehem; but that they actually found it in the vicinity of Kirjath-jearim. The ignorance in the case may have been merely in regard to the exact place or house where it was at that time kept. Bethlehem was the home or city of David, and the idea is, that, when there, and when it was contemplated to remove the ark to Mount Zion, information or intelligence was brought there of its exact locality, and they went forth to bring it to its new abode or its permanent resting place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:6: at Ephratah: Rut 1:2; Sa1 17:12; Mic 5:2
we found: Sa1 7:1; Ch1 13:5, Ch1 13:6
Carl Friedrich Keil and Franz Delitzsch
132:6
In Ps 132:6 begins the language of the church, which in this Psalm reminds Jahve of His promises and comforts itself with them. Olshausen regards this Ps 132:6 as altogether inexplicable. The interpretation nevertheless has some safe starting-points. (1) Since the subject spoken of is the founding of a fixed sanctuary, and one worthy of Jahve, the suffix of שׁמענוּה (with Chateph as in Hos 8:2, Ew. ֗60, a) and מצאנוּה refers to the Ark of the covenant, which is fem. also in other instances (1Kings 4:17; 2Chron 8:11). (2) The Ark of the covenant, fetched up out of Shiloh by the Israelites to the battle at Ebenezer, fell into the hands of the victors, and remained, having been again given up by them, for twenty years in Kirjath-Jearim (1Kings 7:1.), until David removed it out of this Judaean district to Zion (2Kings 6:2-4; cf. 2Chron 1:4). What is then more natural than that שׂדי־יער is a poetical appellation of Kirjath-Jearim (cf. "the field of Zoan" in Ps 78:12)? Kirjath-Jearim has, as a general thing, very varying names. It is also called Kirjath-ha-jearim in Jer 26:20 (Kirjath-'arim in Ezra 2:25, cf. Josh 18:28), Kirjath-ba'al in Josh 16:1-10 :50, Ba'alah in Josh 15:9; 1Chron 13:6 (cf. Har-ha-ba'alah, Josh 15:11, with Har-Jearim in Josh 15:10), and, as it seems, even Ba'al Jehudah in 2Kings 6:2. Why should it not also have been called Ja'ar side by side with Kirjath-Jearim, and more especially if the mountainous district, to which the mention of a hill and mountain of Jearim points, was, as the name "city of the wood" implies, at the same time a wooded district? We therefore fall in with Khnl's (1799) rendering: we found it in the meadows of Jaar, and with his remark: "Jaar is a shortened name of the city of Kirjath-Jearim."
The question now further arises as to what Ephrathah is intended to mean. This is an ancient name of Bethlehem; but the Ark of the covenant never was in Bethlehem. Accordingly Hengstenberg interprets, "We knew of it in Bethlehem (where David had spent his youth) only by hearsay, no one had seen it; we found it in Kirjath-Jearim, yonder in the wooded environs of the city, where it was as it were buried in darkness and solitude." So even Anton Hulsius (1650): Ipse David loquitur, qui dicit illam ipsam arcam, de qua quum adhuc Bethlehemi versaretur inaudivisset, postea a se (vel majroibus suis ipso adhuc minorenni) inventam fuisse in campis Jaar. But (1) the supposition that David's words are continued here does not harmonize with the way in which they are introduced in Ps 132:2, according to which they cannot possibly extend beyond the vow that follows. (2) If the church is speaking, one does not see why Bethlehem is mentioned in particular as the place of the hearsay. (3) We heard it in Ephrathah cannot well mean anything else than, per antiptosin (as in Gen 1:4, but without כּי), we heard that it was in Ephrathah. But the Ark was before Kirjath-Jearim in Shiloh. The former lay in the tribe of Judah close to the western borders of Benjamin, the latter in the midst of the tribe of Ephraim. Now since אפרתי quite as often means an Ephraimite as it does a Bethlehemite, it may be asked whether Ephrathah is not intended of the Ephraimitish territory (Khnl, Gesenius, Maurer, Tholuck, and others). The meaning would then be: we had heard that the sacred Ark was in Shiloh, but we found it not there, but in Kirjath-Jearim. And we can easily understand why the poet has mentioned the two places just in this way. Ephrāth, according to its etymon, is fruitful fields, with which are contrasted the fields of the wood - the sacred Ark had fallen from its original, more worthy abode, as it were, into the wilderness. But is it probable, more especially in view of Mic 5:1, that in a connection in which the memory of David is the ruling idea, Ephrathah signifies the land of Ephraim? No, Ephrathah is the name of the district in which Kirjath-Jearim lay. Caleb had, for instance, by Ephrath, his third wife, a son named Hr (Chr), 1Chron 2:19, This Hr, the first-born of Ephrathah, is the father of the population of Bethlehem (1Chron 4:4), and Shobal, a son of this Hr, is father of the population of Kirjath-Jearim (1Chron 2:50). Kirjath-Jearim is therefore, so to speak, the daughter of Bethlehem. This was called Ephrathah in ancient times, and this name of Bethlehem became the name of its district (Mic 5:1). Kirjath-Jearim belonged to Caleb-Ephrathah (1Chron 2:24), as the northern part of this district seems to have been called in distinction from Negeb-Caleb (1Kings 30:14).
But משׁכּנותיו in Ps 132:7 is now neither a designation of the house of Abinadab in Kirjath-Jearim, for the expression would be too grand, and in relation to Ps 132:5 even confusing, nor a designation of the Salomonic Temple-building, for the expression standing thus by itself is not enough alone to designate it. What is meant will therefore be the tent-temple erected by David for the Ark when removed to Zion (2Kings 7:2, יריעה). The church arouses itself to enter this, and to prostrate itself in adoration towards (vid., Ps 99:5) the footstool of Jahve, i.e., the Ark; and to what purpose? The ark of the covenant is now to have a place more worthy of it; the מנוּחה, i.e., the בּית מנוּחה, 1Chron 28:2, in which David's endeavours have through Solomon reached their goal, is erected: let Jahve and the Ark of His sovereign power, that may not be touched (see the examples of its inviolable character in 1Kings 5:1-12, 1 Sam 6, 2Kings 6:6.), now enter this fixed abode! Let His priests who are to serve Him there clothe themselves in "righteousness," i.e., in conduct that is according to His will and pleasure; let His saints, who shall there seek and find mercy, shout for joy! More especially, however, let Jahve for David's sake, His servant, to whose restless longing this place of rest owes its origin, not turn back the face of His anointed one, i.e., not reject his face which there turns towards Him in the attitude of prayer (cf. Ps 84:10). The chronicler has understood Ps 132:10 as an intercession on behalf of Solomon, and the situation into which we are introduced by Ps 132:6-8 seems to require this. It is, however, possible that a more recent poet here, in Ps 132:7-8, reproduces words taken from the heart of the church in Solomon's time, and blends petitions of the church of the present with them. The subject all through is the church, which is ever identical although changing in the persons of its members. The Israel that brought the sacred Ark out of Kirjath-Jearim to Zion and accompanied it thence to the Temple-hill, and now worships in the sanctuary raised by David's zeal for the glory of Jahve, is one and the same. The prayer for the priests, for all the saints, and more especially for the reigning king, that then resounded at the dedication of the Temple, is continued so long as the history of Israel lasts, even in a time when Israel has no king, but has all the stronger longing for the fulfilment of the Messianic promise.
Geneva 1599
132:6 Lo, we heard of it at (d) Ephratah: we found it in the fields of the wood.
(d) The common instinct was that the ark should remain in Ephratah, that is, in Bethlehem a plentiful place: but later we perceived that you would place it in Jerusalem, which was barren as a forest and compassed about only with hills.
John Gill
132:6 Lo, we heard of it at Ephratah,.... Either of the ark which David and others had heard of, that it formerly was at Shiloh, Josh 18:1; here called Ephratah, as some think; so the Ephraimites are called Ephrathites, Judg 12:5; and Elkanah of Ramathaimzophim, of Mount Ephraim, is said to be an Ephrathite, 1Kings 1:1; but this tribe the Lord chose not, but the tribe of Judah, for his habitation; and rejected the tabernacle of Shiloh, and removed it from thence, Ps 78:60;
we found it in the fields of the wood; at Kirjathjearim, which signifies the city of woods; being built among woods, and surrounded with them: here the ark was twenty years, and here David found it; and from hence he brought it to the house of Obededom, and from thence to Zion, 1Kings 7:1. Or else the place where the temple was to be built; which was not known till the times of David, who was of Ephratah or Bethlehem: here he was born and brought up; and here he was, as Arama supposes, when it was revealed to him where the temple should be built. According to R. Moses, the sense is, We have heard of it by the hand of David, who was of Ephratah: but Aben Ezra thinks the meaning is, that in former times men used to say, We have heard from the mouths of the prophets that the chosen place was near to Bethlehem Ephratah; only the precise place was not known, whether to the east or west, or north or south, of Bethlehem. Some think that not any particular city is intended, but a country, even all the neighbourhood of Bethlehem Ephratah; and took in Jerusalem, where the temple was built, it being but a few miles from the place; so Adrichomius (u) says, the country round about Ephratah had its name from thence; see 3Kings 11:26. Now the place found for the building of the temple was "the fields of the wood", or the threshingfloor of Araunah the Jebusite, and was on Mount Moriah; David found by the order he had to build an altar here, and by the acceptance of his sacrifices, that this was the place for the house of God, 1Chron 22:1; and here Solomon built the temple, 2Chron 3:1; and which was formerly a woody place, as mountains generally are; and this seems to have been when Abraham offered his son on it, who then spied a ram caught in the thickets, Gen 22:2. The Targum is,
"we found it in the field of the forest of Lebanon, the place where the ancient fathers prayed;''
the temple being built of the wood of Lebanon. But all this is to be understood of the Lord, the mighty God of Jacob, who was heard of at Ephratah; the Shechinah, of divine Majesty; so Kimchi, Arama, and Ben Melech. And indeed the Messiah is meant, the antitype of the ark and temple; of whom the saints or believers in him, a chorus of which is here introduced, had heard that he should be born at Ephratah, which is Bethlehem; see Gen 35:19. And if this psalm was written by the captives in Babylon, they might have heard of this from the prophecy of Micah, Ps 5:2; the shepherds heard from the mouths of the angels that Christ was born there; and we Christians have heard the same, and know and believe it, Lk 2:4. And he has been "found in the fields of the wood"; in a low, mean, abject state, as this phrase signifies; Ezek 16:5. The shepherds found him rejected from being in the inn, there being no room for him, and lying in a manger, Lk 2:7; the angels found him in the wilderness, among the wild beasts of the field, Mk 1:13; nor had he the convenience even of foxes, and birds of the air; had no habitation or place where to lay his head, Mt 8:20; And he is to be found in the field of the Scriptures, where this rich treasure and pearl of great price lies hid, Mt 13:44; and being preached among the Gentiles, after his incarnation, sufferings, death, resurrection, and ascension, who are compared to wildernesses, and desert places, was found by many of them, Is 35:1; and which serves to set off with a foil his glory; being like the apple tree among the trees of the wood, Song 2:3.
(u) Theatrum Terrae Sanct. p. 41.
John Wesley
132:6 It - Of the ark. Ephratah - In the tribe of Ephraim, which was called also Ephratah. Found it - Afterwards we found it in Kirjath - jearim, which signifies a city of woods, in the territory whereof the ark was seated for twenty years.
Robert Jamieson, A. R. Fausset and David Brown
132:6 These may be the "words of David" and his pious friends, who,
at Ephratah--or Beth-lehem (Gen 48:7), where he once lived, may have heard of the ark, which he found for the first time
in the fields of the wood--or, Jair, or Kirjath-jearim ("City of woods") (1Kings 7:1; 2Kings 6:3-4), whence it was brought to Zion.
131:6131:6: Ահա՝ լուա՛ք զնմանէ յԵփրաթայ, եւ գտաք զնա ՚ի դա՛շտս մայրեաց։
6 Ահա, խորանի մասին լսեցինք Եփրաթայում, եւ այն գտանք մայրիների դաշտերում:
6 Ահա անոր վրայով լսեցինք Եփրաթայի մէջ Եւ զանիկա գտանք անտառի դաշտերուն մէջ։
Ահա լուաք զնմանէ յԵփրաթա, եւ գտաք զնա ի դաշտս մայրեաց:

131:6: Ահա՝ լուա՛ք զնմանէ յԵփրաթայ, եւ գտաք զնա ՚ի դա՛շտս մայրեաց։
6 Ահա, խորանի մասին լսեցինք Եփրաթայում, եւ այն գտանք մայրիների դաշտերում:
6 Ահա անոր վրայով լսեցինք Եփրաթայի մէջ Եւ զանիկա գտանք անտառի դաշտերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
131:6131:6 Вот, мы слышали о нем в Ефрафе, нашли его на полях Иарима.
131:7 εἰσελευσόμεθα εισερχομαι enter; go in εἰς εις into; for τὰ ο the σκηνώματα σκηνωμα camp; tent αὐτοῦ αυτος he; him προσκυνήσομεν προσκυνεω worship εἰς εις into; for τὸν ο the τόπον τοπος place; locality οὗ ος who; what ἔστησαν ιστημι stand; establish οἱ ο the πόδες πους foot; pace αὐτοῦ αυτος he; him
131:7. intremus in tabernacula eius adoremus scabillum pedum eiusWe will go into his tabernacle: we will adore in the place where his feet stood.
6. Lo, we heard of it in Ephrathah: we found it in the field of the wood.
Lo, we heard of it at Ephratah: we found it in the fields of the wood:

131:6 Вот, мы слышали о нем в Ефрафе, нашли его на полях Иарима.
131:7
εἰσελευσόμεθα εισερχομαι enter; go in
εἰς εις into; for
τὰ ο the
σκηνώματα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
προσκυνήσομεν προσκυνεω worship
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
οὗ ος who; what
ἔστησαν ιστημι stand; establish
οἱ ο the
πόδες πους foot; pace
αὐτοῦ αυτος he; him
131:7. intremus in tabernacula eius adoremus scabillum pedum eius
We will go into his tabernacle: we will adore in the place where his feet stood.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "Подножие ног Его" - Кивот Завета, на котором невидимо присутствовал сам Господь и который, потому, являлся подножием Его ног.
Albert Barnes: Notes on the Bible - 1834
132:7: We will go into his tabernacles - His tents, or the fixed resting place prepared for the ark. This is evidently language supposed to have been used on bringing up the ark into its place in Jerusalem: language such as they may be supposed to have sung or recited on that occasion.
We will worship at his footstool - See the notes at Psa 99:5. The meaning is, the footstool of God: let us bow humbly at his feet. The language denotes profound adoration. It expresses the feelings of those who bare the ark to its assigned place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:7: will go: Psa 5:7, Psa 66:13, Psa 66:14, Psa 118:19, Psa 122:1; Isa 2:3
worship: Psa 95:6, Psa 99:5, Psa 99:9; Lam 2:1
John Gill
132:7 We will go into his tabernacles,.... The tabernacles of him that was heard of at Ephratah; born in Bethlehem, and found in the ministry of the word among the Gentiles: enter into his churches, raised and formed there, which are the tabernacles or dwelling places of Christ; where he has his residence, takes his walks, and dwells; and which are very lovely, amiable, and pleasant, and so desirable by believers to go into; because of the presence of God in them, the provisions there made for them, the company there enjoyed; the work there done, prayer, praise, preaching, and hearing the word, and administration of all ordinances. Some render it as a mutual exhortation, "let us go into his tabernacles" (w); see Is 2:2;
we will worship at his footstool; any place of worship on earth may be called the footstool of God, with respect to heaven his throne, Is 66:1; particularly the ark is so called, 1Chron 28:2; in which the law was; over which was the mercy seat, and over that the cherubim of glory, and between them the Majesty of God dwelt; so that the ark was properly his footstool: and all this being typical of Christ may direct us to observe, that all religious, spiritual, and evangelic worship, is to be performed in his name, and in the faith of him, and by the assistance of his grace and Spirit; see Ps 99:5.
(w) So Tigurine version, Vatablus, Musculus, Gejerus, Cocceius, Michaelis.
John Wesley
132:7 Tabernacles - Into his temple. Footstool - The ark, is often said to sit between the cherubim, which were above the ark.
Robert Jamieson, A. R. Fausset and David Brown
132:7 The purpose of engaging in God's worship is avowed.
131:7131:7: Մտցո՛ւք ՚ի յարկս նորա, երկի՛ր պագցուք ՚ի տեղւոջ ուր կացեալ են ոտք նորա։
7 Մտնենք կացարանը նրա, երկրպագենք այն տեղին, ուր կանգնած են ոտքերը նրա:
7 «Մտնենք անոր բնակարանները Ու երկրպագութիւն ընենք անոր պատուանդանին քով»։
Մտցուք ի յարկս նորա, երկիր պագցուք ի տեղւոջ ուր կացեալ են ոտք նորա:

131:7: Մտցո՛ւք ՚ի յարկս նորա, երկի՛ր պագցուք ՚ի տեղւոջ ուր կացեալ են ոտք նորա։
7 Մտնենք կացարանը նրա, երկրպագենք այն տեղին, ուր կանգնած են ոտքերը նրա:
7 «Մտնենք անոր բնակարանները Ու երկրպագութիւն ընենք անոր պատուանդանին քով»։
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131:7131:7 Пойдем к жилищу Его, поклонимся подножию ног Его.
131:8 ἀνάστηθι ανιστημι stand up; resurrect κύριε κυριος lord; master εἰς εις into; for τὴν ο the ἀνάπαυσίν αναπαυσις respite; relief σου σου of you; your σὺ συ you καὶ και and; even ἡ ο the κιβωτὸς κιβωτος ark τοῦ ο the ἁγιάσματός αγιασμα of you; your
131:8. surge Domine in requiem tuam tu et arca fortitudinis tuaeArise, O Lord, into thy resting place: thou and the ark, which thou hast sanctified.
7. We will go into his tabernacles; we will worship at his footstool.
We will go into his tabernacles: we will worship at his footstool:

131:7 Пойдем к жилищу Его, поклонимся подножию ног Его.
131:8
ἀνάστηθι ανιστημι stand up; resurrect
κύριε κυριος lord; master
εἰς εις into; for
τὴν ο the
ἀνάπαυσίν αναπαυσις respite; relief
σου σου of you; your
σὺ συ you
καὶ και and; even
ο the
κιβωτὸς κιβωτος ark
τοῦ ο the
ἁγιάσματός αγιασμα of you; your
131:8. surge Domine in requiem tuam tu et arca fortitudinis tuae
Arise, O Lord, into thy resting place: thou and the ark, which thou hast sanctified.
ru▾ LXX-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
8. "Место покоя" - место постоянного пребывания Господа (сл. 14: ст. ). - "Ковчег могущества" - Кивот Завета, с которым евреи выходили на сражение и с которого Господь оказывал евреям чудесную помощь.
Adam Clarke: Commentary on the Bible - 1831
132:8: Arise, O Lord, into thy rest; thou and the ark of thy strength - Using the same expressions which Solomon used when he dedicated the temple, Ch2 6:41, Ch2 6:42. There are several difficulties in these passages. Ephratah may mean the tribe of Ephraim; and then we may understand the place thus: "I have learned that the ark had been in the tribe of Ephraim, and I have seen it at Kirjath-jearim, or Field of the woods, but this is not a proper place for it, for the Lord hath chosen Jerusalem." It is true that the ark did remain in that tribe from the days of Joshua to Samuel, during three hundred and twenty-eight years; and thence it was brought to Kirjath-jearim, where it continued seventy years, till the commencement of the reign of David over all Israel.
But if we take Psa 132:6-8, not as the continuation of David's vow, but as the words of the captives in Babylon, the explanation will be more plain and easy: "We have heard, O Lord, from our fathers, that thy tabernacle was formerly a long time at Shiloh, in the tribe of Ephraim. And our history informs us that it has been also at Kirjath-jearim, the fields of the wood; and afterwards it was brought to Jerusalem, and there established: but Jerusalem is now ruined, the temple destroyed, and thy people in captivity. Arise, O Lord, and reestablish thy dwelling-place in thy holy city!" See Calmet and others on this place.
Albert Barnes: Notes on the Bible - 1834
132:8: Arise, O Lord, into thy rest - Into that which is appointed for its permanent place of repose, that it may no longer be removed from spot to spot. This is spoken of the ark, considered as the place where God, by an appropriate symbol, abode. That symbol - the Shechinah - rested on the cover of the ark. The same language was used by Solomon at the dedication of the temple: "Now, therefore, arise, O Lord God, into thy resting place, thou and the ark of thy strength," Ch2 6:41.
Thou, and the ark of thy strength - The ark, the symbol of the divine power, as if the power of God resided there, or as if the Almighty had his abode there. Perhaps the language was derived from the fact that the ark, in the wars of the Hebrews against their foes, was a symbol of the divine presence and protection - that by which the divine power was put forth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:8: Arise: Psa 68:1; Num 10:35, Num 10:36; Ch2 6:41, Ch2 6:42
the ark: Psa 78:61
Geneva 1599
132:8 Arise, O LORD, into thy (e) rest; thou, and the ark of thy strength.
(e) That is Jerusalem, because later his Ark would move to no other place.
John Gill
132:8 Arise, O Lord, into thy rest,.... Which words, and what follow, were used by Solomon at the dedication of the temple; and with which he concluded his prayer, 2Chron 6:41; and so may be a request to the Lord, that he would take up his residence in the temple built for him, where he would have a firm and stable place of rest; who, from the time of Israel's coming out of Egypt, had not dwelt in a house; but had walked in a tent or tabernacle from place to place, 2Kings 6:6; and that he would take up his abode in his church, the antitype of the temple, and rest in his love there, and cause his people to rest also; see Ps 132:13;
thou, and the ark of thy strength; the Targum is,
"thou, and the ark in which is thy law.''
This is sometimes called the strength of the Lord; because by it he showed his great strength in destroying the enemies of his people, the Philistines and others; see Ps 78:61. It was a type of Christ, who is the power of God, and the mighty God; and, as man, made strong by the Lord; and, as Mediator, has all strength in him for his people. And so the words may be considered as a request to him, either to arise and enter into his rest in heaven, having done his work of redemption and salvation here on earth, for which he became incarnate; or to grant his presence with his church, and take up his rest there, and give them spiritual peace and rest for their souls.
John Wesley
132:8 Rest - Into thy resting place, the temple so called, Is 66:1, where thou hast now a fixed habitation. The ark - The seat of thy powerful and glorious presence.
Robert Jamieson, A. R. Fausset and David Brown
132:8 The solemn entry of the ark, symbolical of God's presence and power, with the attending priests, into the sanctuary, is proclaimed in the words used by Solomon (2Chron 6:41).
131:8131:8: Արի՛ Տէր ՚ի հանգիստ քո, դու եւ կտակարանք սրբութեան քոյ[7657]։ [7657] Ոմանք.Դու եւ տապանակ կտակի սրբութեան։
8 Ելի՛ր քո հանգստավայրը, Տէ՛ր, դու եւ տապանակը քո սուրբ Կտակի:
8 Քու հանգստութեանդ տեղը ելի՛ր, ո՛վ Տէր, Դուն ու քու զօրութեանդ տապանակը։
Արի, Տէր, ի հանգիստ քո, դու եւ տապանակ կտակի [776]սրբութեան քո:

131:8: Արի՛ Տէր ՚ի հանգիստ քո, դու եւ կտակարանք սրբութեան քոյ[7657]։
[7657] Ոմանք.Դու եւ տապանակ կտակի սրբութեան։
8 Ելի՛ր քո հանգստավայրը, Տէ՛ր, դու եւ տապանակը քո սուրբ Կտակի:
8 Քու հանգստութեանդ տեղը ելի՛ր, ո՛վ Տէր, Դուն ու քու զօրութեանդ տապանակը։
zohrab-1805▾ eastern-1994▾ western am▾
131:8131:8 Стань, Господи, на {место} покоя Твоего, Ты и ковчег могущества Твоего.
131:9 οἱ ο the ἱερεῖς ιερευς priest σου σου of you; your ἐνδύσονται ενδυω dress in; wear δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even οἱ ο the ὅσιοί οσιος responsible; devout σου σου of you; your ἀγαλλιάσονται αγαλλιαω jump for joy
131:9. sacerdotes tui induantur iustitia et sancti tui laudentLet thy priests be clothed with justice: and let thy saints rejoice.
8. Arise, O LORD, into thy resting place; thou, and the ark of thy strength.
Arise, O LORD, into thy rest; thou, and the ark of thy strength:

131:8 Стань, Господи, на {место} покоя Твоего, Ты и ковчег могущества Твоего.
131:9
οἱ ο the
ἱερεῖς ιερευς priest
σου σου of you; your
ἐνδύσονται ενδυω dress in; wear
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
οἱ ο the
ὅσιοί οσιος responsible; devout
σου σου of you; your
ἀγαλλιάσονται αγαλλιαω jump for joy
131:9. sacerdotes tui induantur iustitia et sancti tui laudent
Let thy priests be clothed with justice: and let thy saints rejoice.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
9. Пусть священники Твои будут всегда глашатаями правды, неуклонно следующими Твоим повелениям, и этой правде, этому ведению закона да научают весь народ своим словом, путем его разъяснения, а жизнью - да показывают пример достойного исполнения закона. - "Святые" - весь еврейский народ, призванный быть народом святым. Они "возрадуются" так как будучи научены своими пастырями знанию закона и проводя жизнь в согласии с заповедями Господа, они вызовут с Его стороны излияние на себя богатых милостей.
Adam Clarke: Commentary on the Bible - 1831
132:9: Let thy priests be clothed with righteousness - Let them be as remarkable for inward holiness as they are for the splendor of their holy vestments.
Albert Barnes: Notes on the Bible - 1834
132:9: Let thy priests be clothed with righteousness - This is also substantially the same language that was used by Solomon at the dedication of the temple. See again Ch2 6:41. The idea is, that in the service of such a God, the priests, the ministers of religion, should be holy. The honor of religion demanded it. It was the first qualification of those who "served the altar;" a qualification without which all other endowments would be valueless. On the word clothed, see the notes at Psa 35:26; compare Psa 65:13; Psa 93:1; Psa 104:1; Isa 61:10; Pe1 5:5.
And let thy saints shout for joy - Thy holy ones; all who truly worship and honor thee. Let them be happy in such a God; in thy presence; in thy service. The fact that there is a God, and such a God, and that this God is ours - that we may serve him, glorify him, enjoy him - is suited to fill the mind with joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:9: thy priests: Psa 132:16, Psa 93:1, Psa 104:1; Job 29:14; Isa 61:10; Rom 13:14; Pe1 5:5; Rev 19:8
let thy saints: Psa 35:26, Psa 35:27, Psa 68:3, Psa 70:4; Jdg 5:31
shout: Psa 47:1; Isa 65:14; Ezr 3:11, Ezr 3:12; Zep 3:14; Zac 9:9
Geneva 1599
132:9 Let thy priests be clothed with (f) righteousness; and let thy saints shout for joy.
(f) Let the effect of your grace appear both in the priests and in the people.
John Gill
132:9 Let thy priests be clothed with righteousness,.... In 2Chron 6:41; it is, "with salvation", as in Ps 132:16. Either the ministers of the word; who may be said to be clothed with righteousness when they perform their work righteously, and faithfully dispense the word, keep back nothing that is profitable, and administer the ordinances according to the rules of Christ; and when their lives and conversations are agreeable to the Gospel they preach; see Job 29:14; or else all true believers; who are priests as well as kings unto God; and who are clothed with the robe of Christ's righteousness; and with the internal graces of the Spirit, the new man created in righteousness and true holiness; and with conversation garments, becoming the Gospel, and their profession of it;
and let thy saints shout for joy; the Levites; thy Holy Ones, as the Targum; so Kimchi, Arama, and others; the singers in the temple: but rather the Lord's sanctified ones, true believers under the Gospel dispensation, are meant; who shout for joy, and have reason so to do, at the incarnation of Christ, at his ascension to heaven, at the Gospel preached by his ministers, and at the robe of righteousness with which they are clothed. In 2Chron 6:41 it is, "rejoice in goodness"; in the goodness of the Lord; in the good things bestowed on them, or promised to them.
131:9131:9: Երիցունք քո զգեցցին զարդարութիւն, եւ սուրբք քո ցնծալո՛վ ցնծասցեն։
9 Քո երէցները թող արդարութիւն հագնեն, եւ քո սրբերը խնդութեամբ ցնծան:
9 Քահանաներդ թող արդարութիւն հագնին Եւ քու սուրբերդ ցնծան։
Երիցունք քո զգեցցին զարդարութիւն, եւ սուրբք քո ցնծալով ցնծասցեն:

131:9: Երիցունք քո զգեցցին զարդարութիւն, եւ սուրբք քո ցնծալո՛վ ցնծասցեն։
9 Քո երէցները թող արդարութիւն հագնեն, եւ քո սրբերը խնդութեամբ ցնծան:
9 Քահանաներդ թող արդարութիւն հագնին Եւ քու սուրբերդ ցնծան։
zohrab-1805▾ eastern-1994▾ western am▾
131:9131:9 Священники Твои облекутся правдою, и святые Твои возрадуются.
131:10 ἕνεκεν ενεκα for the sake of; on account of Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the δούλου δουλος subject σου σου of you; your μὴ μη not ἀποστρέψῃς αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the χριστοῦ χριστος Anointed σου σου of you; your
131:10. propter David servum tuum ne avertas faciem christi tuiFor thy servant David's sake, turn not away the face of thy anointed.
9. Let thy priests be clothed with righteousness; and let thy saints shout for joy.
Let thy priests be clothed with righteousness; and let thy saints shout for joy:

131:9 Священники Твои облекутся правдою, и святые Твои возрадуются.
131:10
ἕνεκεν ενεκα for the sake of; on account of
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
μὴ μη not
ἀποστρέψῃς αποστρεφω turn away; alienate
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
χριστοῦ χριστος Anointed
σου σου of you; your
131:10. propter David servum tuum ne avertas faciem christi tui
For thy servant David's sake, turn not away the face of thy anointed.
ru▾ LXX-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
10. "Помазанник" - Соломон. Выражение, чтобы Господь не отвратил от него своих милостей "ради Давида" показывает необыкновенное смирение Соломона, по которому он не считает себя так ценным пред Богом, чтобы мог указывать на какие-либо заслуги пред Ним и за них просить награды, как платы; этих милостей для себя он просит ради заслуг своего отца.
Adam Clarke: Commentary on the Bible - 1831
132:10: The face of thine anointed - David. Remember thy promises to him, that he may be restored to thee and to thy worship.
Albert Barnes: Notes on the Bible - 1834
132:10: For thy servant David's sake - Because of the promise made to him; because of the zeal which he has shown in securing a place for the ark. Let it not be in vain that he has shown such a regard to the honor of God; let not the promises made to him fail. Such a prayer is proper now. There is nothing wrong in our beseeching God to carry out and accomplish the purposes cherished by his church for promoting the honor of his name; or for a child to pray that the purposes of a pious parent in regard to himself may not fail. It is an expression of nature - a desire that the labor and sacrifices of those who have gone before us should not be lost. This is the language of the author of the psalm, and of those for whom the psalm was composed. See Psa 132:1. In view of all that David has done, do thou now show favor and mercy.
Turn not away the face of thine anointed - As if in displeasure, or in forgetfulness. The word anointed would refer to one who was set apart as a king, a priest, or a prophet. See the notes at Mat 1:1. The word would be applicable to David himself, as the anointed king; in a higher sense it is applicable to the Messiah, the Christ. The reference here is probably to David himself, as if a failure to carry out his purposes in regard to the sanctuary, or to fulfill the promises made to him, would be a turning away the face from him; would be a mark of the divine displeasure against him. The prayer is, that God would carry out those purposes as if his face was continually turned with benignity and favor toward David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:10: thy servant: Kg1 11:12, Kg1 11:13, Kg1 11:34, Kg1 15:4, Kg1 15:5; Kg2 19:34; Hos 3:5
turn not: Psa 84:9, Psa 89:38, Psa 89:39; Ch2 6:42
Geneva 1599
132:10 For thy (g) servant David's sake turn not away the face of thine anointed.
(g) As you first made promise to David, so continue it to his posterity that whatever they ask for their people, it may be granted.
John Gill
132:10 For thy servant David's sake,.... Not for any virtues, or excellencies or merits, of David, literally understood; rather for the sake of the covenant and promises made with him: but for the sake of the antitypical David, the Messiah, the son of David according to the flesh, and the servant of the Lord as Mediator; for whose sake, and in whose name, prayers and supplications are made and presented;
turn not away the face of thine anointed; not David; rather Solomon, as the Targum expresses it; so Jarchi: but any of the Lord's anointed, every Christian, or believer in Christ, is an anointed one; and has received the unction from the Holy One, the oil of true grace. And the request is, that God would not turn such away from him, and cause them to depart from his throne of grace, ashamed and disappointed; but hear and answer their petitions, for his Son's sake. In 2Chron 6:42; it is added, "remember the mercies of David thy servant"; the kind and good things promised to him, and perform them.
John Wesley
132:10 David's sake - In regard of thy promises vouchsafed to David. Turn not - Cast me not out of thy presence. Of - Of me whom thou hast anointed to be king over thy people.
Robert Jamieson, A. R. Fausset and David Brown
132:10 For thy servant David's sake--that is, On account of the promise made to him.
turn . . . anointed--Repulse not him who, as David's descendant, pleads the promise to perpetuate his royal line. After reciting the promise, substantially from 2Kings 7:12-16 (compare Acts 2:30, &c.), an additional plea,
131:10131:10: Վասն Դաւթի սիրելւոյ քոյ, մի՛ դարձուցաներ զերեսս քո յօծելոյ քումմէ։
10 Յանուն քո սիրելի Դաւթի, մի՛ շրջիր երեսդ քո օծեալից:
10 Քու Դաւիթ ծառայիդ սիրոյն Անդին մի՛ դարձներ քու օծեալիդ երեսը։
Վասն Դաւթի [777]սիրելւոյ քո, մի՛ դարձուցաներ զերեսս [778]քո յօծելոյ քումմէ:

131:10: Վասն Դաւթի սիրելւոյ քոյ, մի՛ դարձուցաներ զերեսս քո յօծելոյ քումմէ։
10 Յանուն քո սիրելի Դաւթի, մի՛ շրջիր երեսդ քո օծեալից:
10 Քու Դաւիթ ծառայիդ սիրոյն Անդին մի՛ դարձներ քու օծեալիդ երեսը։
zohrab-1805▾ eastern-1994▾ western am▾
131:10131:10 Ради Давида, раба Твоего, не отврати лица помазанника Твоего.
131:11 ὤμοσεν ομνυω swear κύριος κυριος lord; master τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἀλήθειαν αληθεια truth καὶ και and; even οὐ ου not μὴ μη not ἀθετήσει αθετεω displace; put off αὐτήν αυτος he; him ἐκ εκ from; out of καρποῦ καρπος.1 fruit τῆς ο the κοιλίας κοιλια insides; womb σου σου of you; your θήσομαι τιθημι put; make ἐπὶ επι in; on τὸν ο the θρόνον θρονος throne σου σου of you; your
131:11. iuravit Dominus David veritatem non avertetur ab ea de fructu ventris tui ponam super sedem tuamThe Lord hath sworn truth to David, and he will not make it void: of the fruit of thy womb I will set upon thy throne.
10. For thy servant David’s sake turn not away the face of thine anointed.
For thy servant David' s sake turn not away the face of thine anointed:

131:10 Ради Давида, раба Твоего, не отврати лица помазанника Твоего.
131:11
ὤμοσεν ομνυω swear
κύριος κυριος lord; master
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἀλήθειαν αληθεια truth
καὶ και and; even
οὐ ου not
μὴ μη not
ἀθετήσει αθετεω displace; put off
αὐτήν αυτος he; him
ἐκ εκ from; out of
καρποῦ καρπος.1 fruit
τῆς ο the
κοιλίας κοιλια insides; womb
σου σου of you; your
θήσομαι τιθημι put; make
ἐπὶ επι in; on
τὸν ο the
θρόνον θρονος throne
σου σου of you; your
131:11. iuravit Dominus David veritatem non avertetur ab ea de fructu ventris tui ponam super sedem tuam
The Lord hath sworn truth to David, and he will not make it void: of the fruit of thy womb I will set upon thy throne.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
11-12. Клятва Господа "в истине, которой Он не отречется", состоит в обетовании Давиду происхождения от него непрерывного ряда царей. Но это обетование Божие обусловливается постоянством и прочностью привязанности потомков Давида к Господу, т. е. обязательство Бога покоится не на внешней верности своему обетованию, а на нравственной ценности тех, кому оно дается. История еврейского народа прекрасно иллюстрирует это обетование, когда показывает, что Господь награждал всех верных Ему потомков Давида и поддерживал их на престоле, но потом, когда они отступили от Него, царский род Давида прекратился.
Adam Clarke: Commentary on the Bible - 1831
132:11: The Lord hath sworn - As David sware to the Lord, so the Lord swears to David that he will establish his throne, and place his posterity on it: and that he had respect to David's Antitype, we learn from St. Peter, Act 2:30 (note), where see the note. This verse with the following refers to the spiritual David, and the Christian Church.
Albert Barnes: Notes on the Bible - 1834
132:11: The Lord hath sworn in truth unto David - He has made a gracious promise, confirmed by an oath, which we may plead in our present necessities. That promise was made "in truth," that is, sincerely - so that it will certainly be carried out - so that we may appeal to God, on the ground of his faithfulness, to keep his word.
He will not turn from it - We may be certain that he will carry it out. We may appeal to him on the basis of that promise with the utmost confidence.
Of the fruit of thy body will I set upon thy throne - Margin, as in Hebrew, "of thy belly." The throne would descend to his posterity, Sa2 7:12; see the notes at Psa 89:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:11: sworn: Psa 89:3, Psa 89:4, Psa 89:33, Psa 89:37, Psa 110:4; Sa1 15:29; Jer 33:20-26; Heb 6:18
Of the fruit: Sa2 7:12; Kg1 8:25; Ch2 6:16; Luk 1:69, Luk 1:70; Act 2:30
body: Heb. belly
Carl Friedrich Keil and Franz Delitzsch
132:11
The "for the sake of David" is here set forth in detail. אמת in Ps 132:11 is not the accusative of the object, but an adverbial accusative. The first member of the verse closes with לדוד, which has the distinctive Pazer, which is preceded by Legarmeh as a sub-distinctive; then follows at the head of the second member אמת with Zinnor, then לא־ישׁוּב ממּנּה with Olewejored and its conjunctive Galgal, which regularly precedes after the sub-distinctive Zinnor. The suffix of ממּנּה refers to that which was affirmed by oath, as in Jer 4:28. Lineal descendants of David will Jahve place on the throne (לכסּא like לראשׁי in Ps 21:4) to him, i.e., so that they shall follow his as possessors of the throne. David's children shall for ever (which has been finally fulfilled in Christ) sit לכסּא to him (cf. Jer 9:5; Jer 36:7). Thus has Jahve promised, and expects in return from the sons of David the observance of His Law. Instead of עדתי זוּ it is pointed עדתי זו. In Hahn's edition עדתי has Mercha in the penult. (cf. the retreat of the tone in זה אדני, Dan 10:17), and in Baer's edition the still better attested reading Mahpach instead of the counter-tone Metheg, and Mercha on the ultima. It is not plural with a singular suffix (cf. Deut 28:59, Ges. 91, 3), but, as זו = זאת indicates, the singular for עדוּתי, like תּחנתי for תּחנוּתי in 4Kings 6:8; and signifies the revelation of God as an attestation of His will. אלמּדם has Mercha mahpach., זו Rebia parvum, and עדתי Mercha; and according to the interpunction it would have to be rendered: "and My self-attestation there" (vid., on Ps 9:16), but zow is relative: My self-attestation (revelation), which I teach them. The divine words extend to the end of Ps 132:12. The hypotheses with אם, as the fulfilment in history shows, were conditions of the continuity of the Davidic succession; not, however - because human unfaithfulness does not annul the faithfulness of God - of the endlessness of the Davidic throne. In Ps 132:13 the poet states the ground of such promissory mercy. It is based on the universal mercy of the election of Jerusalem. אוּהּ has He mappic. like ענּה in Deut 22:29, or the stroke of Raphe (Ew. 247, d), although the suffix is not absolutely necessary. In the following strophe the purport of the election of Jerusalem is also unfolded in Jahve's own words.
John Gill
132:11 The Lord hath sworn in truth unto David,.... By Nathan the prophet; when he assured him that his house, kingdom, and throne, should be established for ever, 2Kings 7:5; and though there is no mention made of the oath of God, no doubt there was one; or however his word was his oath, as Kimchi observes: besides, the Apostle Peter is express for it that there was one, which was added to his word for the confirmation of it; who is said to swear by himself, because there is no greater; and sometimes by one or other of his perfections, as by his holiness elsewhere; so here in or by his truth, his faithfulness, being the God of truth that cannot lie. Or it may be rendered, "the Lord hath sworn truth unto David" (x); that which is truth: and we may be assured he could not possibly assert or swear anything else; see Ps 89:3;
he will not turn from it; change his mind, repent of his oath; make it void, or not fulfil it; for he is unchangeable in his perfections, purposes, and promises; whatever he says and swears to he will certainly perform;
of the fruit of thy body will I set upon thy throne; a king upon thy throne, as the Targum: meaning not Solomon; though it is true that the Lord chose him, above all the sons of David, to be his successor in the kingdom, and did place him upon his throne before his death; but a greater than Solomon is here, even the Messiah; as is clear from the testimony of the Apostle Peter, Acts 2:30, by which it appears not only that this promise and oath relate to the Messiah; but that David knew they did, and so understood them; and which have been fulfilled in Jesus of Nazareth: who, as he was notoriously the fruit of David's body according to the flesh, or his human nature; or was of his seed, being born of the Virgin Mary, who lineally descended from him; so he was set upon the throne of David, as it was foretold both by the prophet Isaiah, and by the angel to the virgin, he should, Is 9:6, Lk 1:32; not in a literal sense; for though he was no doubt right heir to the throne of David so understood, yet his kingdom was not of this world; but he was set as King over God's holy hill of Zion, the church; and reigned over the house of Jacob, the whole Israel of God; the mystical and spiritual Israel, consisting of Jews and Gentiles: his throne, or the seat of his kingdom, is the church; his sceptre the Gospel; his crown the glory true believers in him give him; his laws, by which he rules, are its his word, and written in the hearts of his subjects; and his kingdom shall continue for ever.
(x) "juravit veritatem", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Gejerus, Michaelis.
131:11131:11: Երդուաւ Տէր Դաւթի ճշմարտութեամբ եւ ո՛չ ստեաց նմա. ՚Ի պտղոյ որովայնէ քումմէ նստուցից յաթոռ քո[7658]։ [7658] Ոմանք.՚Ի պտղոյ որովայնի նորա նստուցանել յաթոռ նորա։
11 Տէրը ճշմարտութեամբ երդուեց Դաւթին ու չստեց նրան. «Քո որովայնի պտղից պիտի նստեցնեմ քո գահին:
11 Տէրը երդում ըրաւ Դաւիթին ճշմարտութեամբ Ու ետ չի դառնար անկէ.«Քու որովայնիդ պտուղէն մէկը Քու աթոռիդ վրայ պիտի նստեցնեմ։
Երդուաւ Տէր Դաւթի ճշմարտութեամբ եւ ոչ ստեաց նմա. Ի պտղոյ որովայնէ քումմէ նստուցից յաթոռ քո:

131:11: Երդուաւ Տէր Դաւթի ճշմարտութեամբ եւ ո՛չ ստեաց նմա. ՚Ի պտղոյ որովայնէ քումմէ նստուցից յաթոռ քո[7658]։
[7658] Ոմանք.՚Ի պտղոյ որովայնի նորա նստուցանել յաթոռ նորա։
11 Տէրը ճշմարտութեամբ երդուեց Դաւթին ու չստեց նրան. «Քո որովայնի պտղից պիտի նստեցնեմ քո գահին:
11 Տէրը երդում ըրաւ Դաւիթին ճշմարտութեամբ Ու ետ չի դառնար անկէ.«Քու որովայնիդ պտուղէն մէկը Քու աթոռիդ վրայ պիտի նստեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
131:11131:11 Клялся Господь Давиду в истине, и не отречется ее:
131:12 ἐὰν εαν and if; unless φυλάξωνται φυλασσω guard; keep οἱ ο the υἱοί υιος son σου σου of you; your τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine καὶ και and; even τὰ ο the μαρτύριά μαρτυριον evidence; testimony μου μου of me; mine ταῦτα ουτος this; he ἃ ος who; what διδάξω διδασκω teach αὐτούς αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτῶν αυτος he; him ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever καθιοῦνται καθιζω sit down; seat ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne σου σου of you; your
131:12. si custodierint filii tui pactum meum et testificationem meam quam docuero eos et filii eorum usque in aeternum sedebunt super thronum tuumIf thy children will keep my covenant, and these my testimonies which I shall teach them: Their children also for evermore shall sit upon thy throne.
11. The LORD hath sworn unto David in truth; he will not turn from it: of the fruit of thy body will I set upon thy throne.
The LORD hath sworn [in] truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne:

131:11 Клялся Господь Давиду в истине, и не отречется ее: <<от плода чрева твоего посажу на престоле твоем.
131:12
ἐὰν εαν and if; unless
φυλάξωνται φυλασσω guard; keep
οἱ ο the
υἱοί υιος son
σου σου of you; your
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
καὶ και and; even
τὰ ο the
μαρτύριά μαρτυριον evidence; testimony
μου μου of me; mine
ταῦτα ουτος this; he
ος who; what
διδάξω διδασκω teach
αὐτούς αυτος he; him
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτῶν αυτος he; him
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
καθιοῦνται καθιζω sit down; seat
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
σου σου of you; your
131:12. si custodierint filii tui pactum meum et testificationem meam quam docuero eos et filii eorum usque in aeternum sedebunt super thronum tuum
If thy children will keep my covenant, and these my testimonies which I shall teach them: Their children also for evermore shall sit upon thy throne.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. 12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore. 13 For the LORD hath chosen Zion; he hath desired it for his habitation. 14 This is my rest for ever: here will I dwell; for I have desired it. 15 I will abundantly bless her provision: I will satisfy her poor with bread. 16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy. 17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed. 18 His enemies will I clothe with shame: but upon himself shall his crown flourish.
These are precious promises, confirmed by an oath, that the heirs of them might have strong consolation, Heb. vi. 17, 18. It is all one whether we take them as pleas urged in the prayer or as answers returned to the prayer; believers know how to make use of the promises both ways, with them to speak to God and in them to hear what God the Lord will speak to us. These promises relate to the establishment both in church and state, both to the throne of the house of David and to the testimony of Israel fixed on Mount Zion. The promises concerning Zion's hill are as applicable to the gospel-church as these concerning David's seed are to Christ, and therefore both pleadable by us and very comfortable to us. Here is,
I. The choice God made of David's house and Zion hill. Both were of divine appointment.
1. God chose David's family for the royal family and confirmed his choice by an oath, v. 11, 12. David, being a type of Christ, was made king with an oath: The Lord hath sworn and will not repent, will not turn from it. Did David swear to the Lord (v. 2) that he would find him a house? The Lord swore to David that he would build him a house; for God will be behind with none of his people in affections or assurances. The promise made to David refers, (1.) To a long succession of kings that should descend from his loins: Of the fruit of thy body will I set upon thy throne, which was fulfilled in Solomon; David himself lived to see it with great satisfaction, 1 Kings i. 48. The crown was also entailed conditionally upon his heirs for ever: If thy children, in following ages, will keep my covenant and my testimony that I shall teach them. God himself engaged to teach them, and he did his part; they had Moses and the prophets, and all he expects is that they should keep what he taught them, and keep to it, and then their children shall sit upon thy throne for evermore. Kings are before God upon their good behaviour, and their commission from him runs quamdiu se bene gesserint--during good behaviour. The issue of this was that they did not keep God's covenant, and so the entail was at length cut off, and the sceptre departed from Judah by degrees. (2.) To an everlasting successor, a king that should descend from his loins of the increase of whose government and peace there shall be no end. St. Peter applies this to Christ, nay, he tells us that David himself so understood it. Acts ii. 30, He knew that God had sworn with an oath to him that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; and in the fulness of time he did so, and gave him the throne of his father David, Luke i. 32. He did fulfill the condition of the promise; he kept God's covenant and his testimony, did his Father's will, and in all things pleased him; and therefore to him, and his spiritual seed, the promise shall be made good. He, and the children God has given him, all believers, shall sit upon the throne for evermore, Rev. iii. 21.
2. God chose Zion hill for the holy hill, and confirmed his choice by the delight he took in it, v. 13, 14. He chose the Mount Zion which he loved (Ps. lxxviii. 68); he chose it for the habitation of his ark, and said of it, This is my rest for ever, and not merely my residence for a time, as Shiloh was. Zion was the city of David; he chose it for the royal city because God chose it for the holy city. God said, Here will I dwell, and therefore David said, Here will I dwell, for here he adhered to his principle, It is good for me to be near to God. Zion must be here looked upon as a type of the gospel-church, which is called Mount Zion (Heb. xii. 22), and in it what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is the house of the living God (1 Tim. iii. 15), and it is his rest for ever, and shall be blessed with his presence always, even to the end of the world. The delight God takes in his church, and the continuance of his presence with his church, are the comfort and joy of all its members.
II. The choice blessings God has in store for David's house and Zion hill. Whom God chooses he will bless.
1. God, having chosen Zion hill, promises to bless that,
(1.) With the blessings of the life that now is; for godliness has the promise of them, v. 15. The earth shall yield her increase; where religion is set up there shall be provision, and in blessing God will bless it (Ps. lxvii. 6); he will surely and abundantly bless it. And a little provision, with an abundant blessing upon it, will be more serviceable, as well as more comfortable, than a great deal without that blessing. God's people have a special blessing upon common enjoyments, and that blessing puts a peculiar sweetness into them. Nay, the promise goes further: I will satisfy her poor with bread. Zion has her own poor to keep; and it is promised that God will take care even of them. [1.] By his providence they shall be kept from wanting; they shall have provision enough. If there be scarcity, the poor are the first that feel it, so that it is a sure sign of plenty if they have sufficient. Zion's poor shall not want, for God has obliged all the sons of Zion to be charitable to the poor, according to their ability, and the church must take care that they be not neglected, Acts vi. 1. [2.] By his grace they shall be kept from complaining; though they have but dry bread, yet they shall be satisfied. Zion's poor have, of all others, reason to be content with a little of this world, because they have better things prepared for them. And this may be understood spiritually of the provision that is made for the soul in the word and ordinances; God will abundantly bless that for the nourishment of the new man, and satisfy the poor in spirit with the bread of life. What God sanctifies to us we shall and may be satisfied with.
(2.) With the blessings of the life that is to come, things pertaining to godliness (v. 16), which is an answer to the prayer, v. 9. [1.] It was desired that the priests might be clothed with righteousness; it is here promised that God will clothe them with salvation, not only save them, but make them and their administrations instrumental for the salvation of his people; they shall both save themselves and those that hear them, and add those to the church that shall be saved. Note, Whom God clothes with righteousness he will clothe with salvation; we must pray for righteousness and then with it God will give salvation. [2.] It was desired that the saints might shout for joy; it is promised that they shall shout aloud for joy. God gives more than we ask, and when he gives salvation he will give an abundant joy.
2. God, having chosen David's family, here promises to bless that also with suitable blessings. (1.) Growing power: There, in Zion, will I make the horn of David to bud, v. 17. The royal dignity shall increase more and more, and constant additions he made to the lustre of it. Christ is the horn of salvation (denoting a plentiful and powerful salvation) which God has raised up, and made to bud, in the house of his servant David. David had promised to use his power for God's glory, to cut off the horns of the wicked, and to exalt the horns of the righteous (Ps. lxxv. 10); in recompence for it God here promises to make his horn to bud, for to those that have power, and use it well, more shall be given. (2.) Lasting honour: I have ordained a lamp for my anointed. Thou wilt light my candle, Ps. xviii. 28. That lamp is likely to burn brightly which God ordains. A lamp is a successor, for, when a lamp is almost out, another may be lighted by it; it is a succession, for by this means David shall not want a man to stand before God. Christ is the lamp and the light of the world. (3.) Complete victory: "His enemies, who have formed designs against him, will I clothe with shame, when they shall see their designs baffled." Let the enemies of all good governors expect to be clothed with shame, and especially the enemies of the Lord Jesus and his government, who shall rise, in the great day, to everlasting shame and contempt. (4.) Universal prosperity: Upon himself shall his crown flourish, that is, his government shall be more and more his honour. This was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes endure not to all generations (Prov. xxvii. 24), but Christ's crown shall endure to all eternity and the crowns reserved for his faithful subjects are such as fade not away.
Adam Clarke: Commentary on the Bible - 1831
132:12: If thy children will keep my covenant - This was conditional with respect to the posterity of David. They have been driven from the throne, because they did not keep the Lord's covenant, but the true David is on the throne, and his posterity forms the genuine Israelites.
Albert Barnes: Notes on the Bible - 1834
132:12: If thy children will keep my covenant ... - This was the condition implied in the promise - that they were to keep the law of God, and to serve and obey him. If they did not, they could not, of course, plead the promise. This principle is universal. We cannot plead any promise of God in our behalf, or in behalf of our children, unless we obey his commands, and are ourselves faithful to him. See the sentiment in this verse illustrated in the notes at Psa 89:30-37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:12: If thy children: Psa 89:30-35
their children: Psa 102:28, Psa 115:14; Isa 9:7, Isa 59:21; Luk 1:32, Luk 1:33
Geneva 1599
132:12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for (h) evermore.
(h) Because this cannot be accomplished but in Christ, it follows that the promise was spiritual.
John Gill
132:12 If thy children will keep my covenant, and my testimony that I shall teach them,.... The former part of the promise and oath is absolute, respecting the Messiah; but this is conditional, and relates to the seed of David, both immediate, and in succeeding generations; proposing their observance of the law of God, as the condition of their enjoying the kingdom after him. By the "covenant" and "testimony" are meant the same thing; the law, which was given to the people of Israel in the form of a covenant, and was a testimony of the will of God to them: in this the kings of Israel were to read continually, and conduct according to it in their personal walk and conversation, and by it to rule the people they were set over; and which the Lord promises to teach them by his prophets, whose business it was not to promulgate new laws, but to explain what were given. Now in case this was attended to, and the instructions of prophets observed, then thus it would be,
their children also shall sit upon thy throne for evermore; but, the condition not being fulfilled, this did not take place: Solomon, his immediate successor, fell into idolatry in the latter part of his life; and Rehoboam, his son, slighted the advice of the old men, founded upon the laws of God, and ten tribes revolted from him: several succeeding kings of Judah, of the house of David, were very wicked princes; and the race of them ended in Zedekiah, who was carried captive into Babylon. Indeed all this is true of Christ and his spiritual offspring; he kept the covenant of grace made with his divine Father; and the law or testimony; and fulfilled it in the room and stead of his people; and did the whole will and work of his Father, and in all things pleased him: and his children also lay hold by faith on the covenant and the promises of it; and receive, observe, and retain the testimony of the Gospel; and shall reign with Christ, on the same throne with him, for ever and ever.
131:12131:12: Թէ պահեսցեն որդիք քո զօրէնս իմ, եւ զվկայութիւնս իմ զոր ուսուցից նոցա։ Որդիք նոցա նստցին յաւիտեանս յաւիտենից յաթոռ քո։
12 Եթէ որդիներդ պահեն իմ օրէնքն ու իմ վկայութիւնները, որոնք նրանց պիտի սովորեցնեմ, ապա որդիները նրանց յաւիտեանս յաւիտենից կը նստեն քո գահին»:
12 Եթէ քու որդիներդ պահեն իմ ուխտս ու վկայութիւններս Որոնք անոնց պիտի սորվեցնեմ, Այն ատեն անոնց որդիներն ալ Քու աթոռիդ վրայ պիտի նստին յաւիտեան»։
Թէ պահեսցեն որդիք քո զօրէնս իմ, եւ զվկայութիւնս իմ զոր ուսուցից նոցա, որդիք նոցա նստցին յաւիտեանս յաւիտենից յաթոռ քո:

131:12: Թէ պահեսցեն որդիք քո զօրէնս իմ, եւ զվկայութիւնս իմ զոր ուսուցից նոցա։ Որդիք նոցա նստցին յաւիտեանս յաւիտենից յաթոռ քո։
12 Եթէ որդիներդ պահեն իմ օրէնքն ու իմ վկայութիւնները, որոնք նրանց պիտի սովորեցնեմ, ապա որդիները նրանց յաւիտեանս յաւիտենից կը նստեն քո գահին»:
12 Եթէ քու որդիներդ պահեն իմ ուխտս ու վկայութիւններս Որոնք անոնց պիտի սորվեցնեմ, Այն ատեն անոնց որդիներն ալ Քու աթոռիդ վրայ պիտի նստին յաւիտեան»։
zohrab-1805▾ eastern-1994▾ western am▾
131:12131:12 Если сыновья твои будут сохранять завет Мой и откровения Мои, которым Я научу их, то и их сыновья во веки будут сидеть на престоле твоем>>.
131:13 ὅτι οτι since; that ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master τὴν ο the Σιων σιων Siōn; Sion ᾑρετίσατο αιρετιζω choose αὐτὴν αυτος he; him εἰς εις into; for κατοικίαν κατοικια settlement ἑαυτῷ εαυτου of himself; his own
131:13. quia elegit Dominus Sion desideravit eam in habitaculum suumFor the Lord hath chosen Sion: he hath chosen it for his dwelling.
12. If thy children will keep my covenant and my testimony that I shall teach them, their children also shall sit upon thy throne for evermore.
If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore:

131:12 Если сыновья твои будут сохранять завет Мой и откровения Мои, которым Я научу их, то и их сыновья во веки будут сидеть на престоле твоем>>.
131:13
ὅτι οτι since; that
ἐξελέξατο εκλεγω select; choose
κύριος κυριος lord; master
τὴν ο the
Σιων σιων Siōn; Sion
ᾑρετίσατο αιρετιζω choose
αὐτὴν αυτος he; him
εἰς εις into; for
κατοικίαν κατοικια settlement
ἑαυτῷ εαυτου of himself; his own
131:13. quia elegit Dominus Sion desideravit eam in habitaculum suum
For the Lord hath chosen Sion: he hath chosen it for his dwelling.
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Adam Clarke: Commentary on the Bible - 1831
132:13: The Lord hath chosen Zion - Therefore neither Shiloh nor Kirjath-jearim is the place of his rest.
Albert Barnes: Notes on the Bible - 1834
132:13: For the Lord hath chosen Zion - He has selected it as the place where he will abide; the seat of his religion. This is a new plea or argument, and shows that the psalm had reference to Zion or Jerusalem, as then in danger, or as having been in danger. See the notes at Psa 48:1-2.
He hath desired it for his habitation - A place where to abide. Its had selected this as the permanent place of his worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:13: the Lord: Psa 76:1, Psa 76:2, Psa 78:68, Psa 78:69; Isa 14:32; Heb 12:22
he hath desired: Psa 48:1-3, Psa 68:16, Psa 87:2
John Gill
132:13 For the Lord hath chosen Zion,.... Not only to build upon it the temple in a literal sense, and for the place of his worship; but also for the seat of his majesty, and over which he has set his Son as King; and all this from the love he bears to Zion, which, in a figurative and spiritual sense, is his church; whom he has chosen to privileges, to grace and glory, and for his service and honour; see Ps 78:67;
he hath desired it for his habitation; heaven is the habitation of his holiness and glory; Christ is his dwelling place, in whom all the fulness of the Godhead dwells bodily: yet his desire is to his church and people; his heart is set upon them, and upon their salvation; his delight is in them, and he takes pleasure in walking with them, and dwelling among them; they being built up an habitation for God through the Spirit; see Ps 68:16.
Robert Jamieson, A. R. Fausset and David Brown
132:13 is made on the ground of God's choice of Zion (here used for Jerusalem) as His dwelling, inasmuch as the prosperity of the kingdom was connected with that of the Church (Ps 122:8-9).
131:13131:13: Հաճեցաւ Տէր ընդ Սիովն, եւ ընտրեաց բնակի՛լ ՚ի նմա[7659]. [7659] Բազումք.Բնակել ՚ի նմա։
13 Տէրը սիրեց Սիոնը եւ նախընտրեց բնակուել այնտեղ:
13 Վասն զի Տէրը Սիօնը ընտրեց Եւ զանիկա իրեն բնակութեան համար ուզեց
Հաճեցաւ Տէր ընդ Սիոն, եւ ընտրեաց բնակել ի նմա:

131:13: Հաճեցաւ Տէր ընդ Սիովն, եւ ընտրեաց բնակի՛լ ՚ի նմա[7659].
[7659] Բազումք.Բնակել ՚ի նմա։
13 Տէրը սիրեց Սիոնը եւ նախընտրեց բնակուել այնտեղ:
13 Վասն զի Տէրը Սիօնը ընտրեց Եւ զանիկա իրեն բնակութեան համար ուզեց
zohrab-1805▾ eastern-1994▾ western am▾
131:13131:13 Ибо избрал Господь Сион, возжелал [его] в жилище Себе.
131:14 αὕτη ουτος this; he ἡ ο the κατάπαυσίς καταπαυσις rest μου μου of me; mine εἰς εις into; for αἰῶνα αιων age; -ever αἰῶνος αιων age; -ever ὧδε ωδε here κατοικήσω κατοικεω settle ὅτι οτι since; that ᾑρετισάμην αιρετιζω choose αὐτήν αυτος he; him
131:14. haec est requies mea in sempiternum hic habitabo quia desideravi eamThis is my rest for ever and ever: here will I dwell, for I have chosen it.
13. For the LORD hath chosen Zion; he hath desired it for his habitation.
For the LORD hath chosen Zion; he hath desired [it] for his habitation:

131:13 Ибо избрал Господь Сион, возжелал [его] в жилище Себе.
131:14
αὕτη ουτος this; he
ο the
κατάπαυσίς καταπαυσις rest
μου μου of me; mine
εἰς εις into; for
αἰῶνα αιων age; -ever
αἰῶνος αιων age; -ever
ὧδε ωδε here
κατοικήσω κατοικεω settle
ὅτι οτι since; that
ᾑρετισάμην αιρετιζω choose
αὐτήν αυτος he; him
131:14. haec est requies mea in sempiternum hic habitabo quia desideravi eam
This is my rest for ever and ever: here will I dwell, for I have chosen it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Иерусалим - "покой Божий на веки", на все время верности Ему еврейского народа, которому Он будет изливать свои милости. Выражение "на веки" имеет и другой смысл. С отвержением древнего Израиля и заменой его новозаветным, Иерусалим явился священным городом в глазах всех христиан и, пока христианство живо и действенно, а оно, по обетованию Христа, вечно, дотоле этот город является священным местом для всего мира, местом явления и рождения новой жизни, местом, прославленным делами, учением и смертью Спасителя мира.
Adam Clarke: Commentary on the Bible - 1831
132:14: This is my rest for ever - Here the Christian Church is most indubitably meant. This is God's place for ever. After this there never will be another dispensation; Christianity closes and completes all communications from heaven to earth. God has nothing greater to give to mankind on this side heaven; nor does man need any thing better; nor is his nature capable of any thing more excellent.
Albert Barnes: Notes on the Bible - 1834
132:14: This is my rest for ever - My home; my permanent abode. I will no more remove from place to place - as when the ark was carried in the wilderness, and as it has been since; but Zion shall now be the fixed seat of religion. See the notes at Psa 68:16.
Here will I dwell ... - Permanently; constantly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:14: my rest: Psa 132:8; Isa 11:10, Isa 66:1; Zep 3:17
here will: Psa 68:18, Psa 76:2, Psa 135:21; Kg1 8:13, Kg1 8:27; Isa 8:18, Isa 12:6, Isa 57:15; Joe 3:21; Eph 2:22; Heb 12:22; Rev 21:23
for I have: Psa 87:2
Carl Friedrich Keil and Franz Delitzsch
132:14
Shiloh has been rejected (Ps 78:60), for a time only was the sacred Ark in Bethel (Judg 20:27) and Mizpah (Judg 21:5), only somewhat over twenty years was it sheltered by the house of Abinadab in Kirjath-Jearim (1Kings 7:2), only three months by the house of Obed-Edom in Perez-uzzah (2Kings 6:11) - but Zion is Jahve's abiding dwelling-place, His own proper settlement, מנוּחה (as in Is 11:10; Is 66:1, and besides 1Chron 28:2). In Zion, His chosen and beloved dwelling-place, Jahve blesses everything that belongs to her temporal need (צידהּ for זידתהּ, vid., on Ps 27:5, note); so that her poor do not suffer want, for divine love loves the poor most especially. His second blessing refers to the priests, for by means of these He will keep up His intercourse with His people. He makes the priesthood of Zion a real institution of salvation: He clothes her priests with salvation, so that they do not merely bring it about instrumentally, but personally possess it, and their whole outward appearance is one which proclaims salvation. And to all her saints He gives cause and matter for high and lasting joy, by making Himself known also to the church, in which He has taken up His abode, in deeds of mercy (loving-kindness or grace). There (שׁם, Ps 133:3) in Zion is indeed the kingship of promise, which cannot fail of fulfilment. He will cause a horn to shoot forth, He will prepare a lamp, for the house of David, which David here represents as being its ancestor and the anointed one of God reigning at that time; and all who hostilely rise up against David in his seed, He will cover with shame as with a garment (Job 8:22), and the crown consecrated by promise, which the seed of David wears, shall blossom like an unfading wreath. The horn is an emblem of defensive might and victorious dominion, and the lamp (נר, 2Kings 21:17, cf. ניר, 2Chron 21:7, lxx λύχνον) an emblem of brilliant dignity and joyfulness. In view of Ezek 29:21, of the predictions concerning the Branch (zemach) in Is 4:2; Jer 23:5; Jer 33:15; Zech 3:8; Zech 6:12 (cf. Heb 7:14), and of the fifteenth Beracha of the Shemone-Esre (the daily Jewish prayer consisting of eighteen benedictions): "make the branch (zemach) of David Thy servant to shoot forth speedily, and let his horn rise high by virtue of Thy salvation," - it is hardly to be doubted that the poet attached a Messianic meaning to this promise. With reference to our Psalm, Zacharias, the father of John the Baptist, changes that supplicatory beracha of his nation (Lk 1:68-70) into a praiseful one, joyfully anticipating the fulfilment that is at hand in Jesus.
Geneva 1599
132:14 This [is] my rest for ever: here will I dwell; for I have (i) desired it.
(i) Meaning, for his own sake and not for the plentifulness of the place: for he promises to bless it, declaring before that it was barren.
John Gill
132:14 This is my rest for ever,.... The rest of my majesty, as the Targum; the place of his rest: and this being for ever shows that not Mount Zion literally, nor the temple, are meant; but the church and people of God, in whom he rests in his love, and rejoices over with joy; who are the objects of his delight, and with whom he abides for ever; for this phrase is expressive of pleasure and delight, and of permanency and perpetuity;
here will I dwell, for I have desired it; not merely by his omnipresence, in which sense he dwells everywhere, both in heaven and in earth; nor only by his omnipotence, by which he upholds all creatures in their being, and so is present with them all; and they all live and move, and have their being, in him: but by his Spirit and grace reviving and refreshing the hearts of his people with his gracious presence; which is enjoyed in his house and ordinances, and makes them lovely and delightful; and may be expected there, since he has promised it, and it is so desirable and agreeable to himself to dwell there.
Robert Jamieson, A. R. Fausset and David Brown
132:14 That choice is expressed in God's words, "I will sit" or "dwell," or sit enthroned. The joy of the people springs from the blessings of His grace, conferred through the medium of the priesthood.
131:14131:14: ասէ. Ա՛յս է հանգիստ իմ յաւիտեանս յաւիտենից, ՚ի սմա բնակեցայ զի հաճեցայ ընդ սա[7660]։ [7660] Ոմանք.՚Ի սմա բնակեցայց, զի։
14 Ասաց. «Այս է հանգստավայրն իմ յաւիտեանս յաւիտենից, այստեղ պիտի բնակուեմ, քանզի հաւանեցի սա:
14 Ըսելով. «Այս է իմ յաւիտենական հանգստավայրս։Ասոր մէջ պիտի բնակիմ, վասն զի ասիկա ուզեցի։
ասէ. Այս է հանգիստ իմ յաւիտեանս յաւիտենից, ի սմա բնակեցայց զի հաճեցայ ընդ սա:

131:14: ասէ. Ա՛յս է հանգիստ իմ յաւիտեանս յաւիտենից, ՚ի սմա բնակեցայ զի հաճեցայ ընդ սա[7660]։
[7660] Ոմանք.՚Ի սմա բնակեցայց, զի։
14 Ասաց. «Այս է հանգստավայրն իմ յաւիտեանս յաւիտենից, այստեղ պիտի բնակուեմ, քանզի հաւանեցի սա:
14 Ըսելով. «Այս է իմ յաւիտենական հանգստավայրս։Ասոր մէջ պիտի բնակիմ, վասն զի ասիկա ուզեցի։
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131:14131:14
131:15 τὴν ο the θήραν θηρα hunt; game αὐτῆς αυτος he; him εὐλογῶν ευλογεω commend; acclaim εὐλογήσω ευλογεω commend; acclaim τοὺς ο the πτωχοὺς πτωχος bankrupt; beggarly αὐτῆς αυτος he; him χορτάσω χορταζω satisfy ἄρτων αρτος bread; loaves
131:15. venationem eius benedicens benedicam pauperes eius saturabo paneBlessing I will bless her widow: I will satisfy her poor with bread.
14. This is my resting place for ever: here will I dwell; for I have desired it.
This [is] my rest for ever: here will I dwell; for I have desired it:

131:14 <<Это покой Мой на веки: здесь вселюсь, ибо Я возжелал его.
131:15
τὴν ο the
θήραν θηρα hunt; game
αὐτῆς αυτος he; him
εὐλογῶν ευλογεω commend; acclaim
εὐλογήσω ευλογεω commend; acclaim
τοὺς ο the
πτωχοὺς πτωχος bankrupt; beggarly
αὐτῆς αυτος he; him
χορτάσω χορταζω satisfy
ἄρτων αρτος bread; loaves
131:15. venationem eius benedicens benedicam pauperes eius saturabo pane
Blessing I will bless her widow: I will satisfy her poor with bread.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
132:15: I will abundantly bless her provision - There shall be an abundant provision of salvation made for mankind in the Christian Church. Our Lord's multiplication of the loaves was a type and proof of it.
Albert Barnes: Notes on the Bible - 1834
132:15: I will abundantly bless her provision - Margin, surely. Hebrew, "Blessing I will bless," a strong affirmation, meaning that he would certainly do it; that he would do it in every way; that every needed blessing would be imparted. The word rendered provision is a cognate form of the word in Psa 78:25, translated meat: "He sent them meat to the full." It properly refers to food for a journey, but it is applicable to any kind of food. The original idea is that of food obtained by hunting - as game, venison: Gen 25:28; Job 38:41. The meaning here is, that God would provide abundantly for their support.
I will satisfy her poor with bread - I will give them what they need. See the notes at Psa 37:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:15: abundantly: or, surely
bless her provision: Psa 147:14; Exo 23:25; Lev 26:4, Lev 26:5; Deu 28:2-5; Pro 3:9, Pro 3:10; Hag 1:6, Hag 1:9; Hag 2:16-19; Mal 2:2; Mat 14:19-21; Luk 1:53; Co2 9:10, Co2 9:11
I will satisfy: Psa 22:26, Psa 33:18, Psa 33:19, Psa 36:8, Psa 37:3, Psa 37:19; Deu 14:29; Isa 33:16; Jer 31:14; Mat 5:6, Mat 6:32, Mat 6:33; Mar 8:6-9
John Gill
132:15 I will abundantly bless her provision,.... The provision of Zion, the church of God, the word and ordinances, of which Christ is the sum and substance; the Gospel is milk for babes, and meat for strong men; the ordinances are a feast of fat things; Christ's flesh is meat indeed, and his blood drink deed; the whole provision is spiritual, savoury, salutary, strengthening, satisfying, and nourishing, when the Lord blesses it; as he does to those who hunger and thirst after it, and feed upon it by faith; so that their souls grow thereby, and they become fat and flourishing; grace increases in them, and they are fruitful in every good work: and this the Lord promises to do "abundantly", in a very large way and manner; or "certainly", for it is, in the original text, (y) "in blessing I will bless", that is, will surely bless, as this phrase is sometimes rendered. Arama observes that the second blessing is because of the greatness of it; and says, that their Rabbin's understand it of the fertility of the land of Israel in the time to come, when there will be no poor in it; but all is to be understood spiritually of the church in Gospel times;
I will satisfy her poor with bread; Zion has her poor; persons may be poor and yet belong to Zion, belong to Zion and yet be poor; there are poor in all the churches of Christ: our Lord told his disciples that they had the poor, and might expect to have them always with them; and particular directions are given to take care of Zion's poor under the Gospel dispensation, that they may not want bread in a literal sense: though by the "poor" are chiefly designed the Lord's afflicted and distressed ones; or who in a spiritual sense are poor, and sensible of their spiritual poverty, and seek after the true riches; or are poor in spirit, to whom the kingdom of heaven belongs: these the Lord promises to satisfy, to fill them to the full with the bread of the Gospel, made of the finest of the wheat, of which there is enough and to spare in his house; and with Christ the bread of life, of which those that eat shall never die, but live for ever.
(y) "benedicendo benedicam", V. L. Pagninus, Montanus, Musculus, Cocceius, Gejerus.
131:15131:15: Զորս սորա՝ օրհնելով օրհնեցից, եւ զաղքատս սորա լցուցի՛ց հացիւ։
15 Սրա բերքը պիտի շարունակ օրհնեմ, եւ սրա աղքատներին կշտացնեմ հացով:
15 Անոր պաշարը առատութեամբ պիտի օրհնեմ Ու անոր աղքատները հացով պիտի կշտացնեմ
Զորս սորա օրհնելով օրհնեցից, եւ զաղքատս սորա լցուցից հացիւ:

131:15: Զորս սորա՝ օրհնելով օրհնեցից, եւ զաղքատս սորա լցուցի՛ց հացիւ։
15 Սրա բերքը պիտի շարունակ օրհնեմ, եւ սրա աղքատներին կշտացնեմ հացով:
15 Անոր պաշարը առատութեամբ պիտի օրհնեմ Ու անոր աղքատները հացով պիտի կշտացնեմ
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131:15131:15 Пищу его благословляя благословлю, нищих его насыщу хлебом;
131:16 τοὺς ο the ἱερεῖς ιερευς priest αὐτῆς αυτος he; him ἐνδύσω ενδυω dress in; wear σωτηρίαν σωτηρια safety καὶ και and; even οἱ ο the ὅσιοι οσιος responsible; devout αὐτῆς αυτος he; him ἀγαλλιάσει αγαλλιασις exultation; joyfulness ἀγαλλιάσονται αγαλλιαω jump for joy
131:16. sacerdotes eius induam salutari et sancti eius laude laudabuntI will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.
15. I will abundantly bless her provision: I will satisfy her poor with bread.
I will abundantly bless her provision: I will satisfy her poor with bread:

131:15 Пищу его благословляя благословлю, нищих его насыщу хлебом;
131:16
τοὺς ο the
ἱερεῖς ιερευς priest
αὐτῆς αυτος he; him
ἐνδύσω ενδυω dress in; wear
σωτηρίαν σωτηρια safety
καὶ και and; even
οἱ ο the
ὅσιοι οσιος responsible; devout
αὐτῆς αυτος he; him
ἀγαλλιάσει αγαλλιασις exultation; joyfulness
ἀγαλλιάσονται αγαλλιαω jump for joy
131:16. sacerdotes eius induam salutari et sancti eius laude laudabunt
I will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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
16. сл. ст. 9.
Adam Clarke: Commentary on the Bible - 1831
132:16: I will also clothe her priests - All Christian ministers, with salvation; this shall appear in all their conduct. Salvation - redemption from all sin through the blood of the Lamb shall be their great and universal message.
Albert Barnes: Notes on the Bible - 1834
132:16: I will also clothe her priests with salvation - See the notes at Psa 132:9, where - instead of the word which in Ch2 6:41, as here, is "salvation," we find the word "righteousness." The promise here corresponds to the prayer in Psa 132:9. It is a reason why God should interpose. What they prayed for Psa 132:9, had been expressly promised, and that promise is now urged as a plea why the prayer should be granted.
And her saints shall shout aloud for joy - See Psa 132:9. In Ch2 6:41 the prayer is, "And let thy saints rejoice in goodness." The sense is not materially varied. The Hebrew is, "And let thy saints rejoicing rejoice;" that is, let them shout, shout; let them be full of joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:16: clothe: Psa 132:9, Psa 140:4; Ch2 6:41; Isa 61:10; Gal 3:27
her saints: Hos 11:12; Zac 9:9, Zac 9:15-17; Joh 16:24
Geneva 1599
132:16 I will also clothe her priests with (k) salvation: and her saints shall shout aloud for joy.
(k) That is, with my protection, by which they will be safe.
John Gill
132:16 I will also clothe her priests with salvation,.... With the garments of salvation, as the Targum; in answer to the petition, Ps 132:9; but more is promised than prayed for, "salvation" including "righteousness" and all other blessings; and may be interpreted, as there, either of the ministers of the Gospel clothed with the doctrine of salvation by Christ, coming forth full fraught with it, openly publishing and proclaiming it; salvation being made public and manifest by them as a garment, as Aben Ezra observes: moreover Gospel ministers are instruments of saving others; the Gospel preached by them being the power of God unto salvation, as well as they themselves are saved in the same way, Ti1 4:16; besides, they are kept by the power of God, and in the hands of Christ, who protects them, and as it were covers them with the garment of salvation, while they are publishing it to the world, to whose reproaches and insults they are exposed: or else this may be interpreted of the people of God in common, who are all kings and priests to God, and are all clothed with the garments of salvation, Is 61:10. Salvation by Christ is brought near to them, is applied to them, and put upon them as a garment; it is from Christ, and without them, though upon them; it is their clothing and their ornament, as well as their security from sin, law, death, and hell; see Ps 149:4;
and her saints shall shout aloud for joy; not only "shout", as is entreated, Ps 132:9; but "shout aloud"; it shall be a jubilee time with them on account of the Gospel of salvation, the joyful sound sounded in their ears by the ministers of it clothed with it; and on account of the salvation itself, so great, so suitable, so free, so complete and full, and in which the glory of God is so much displayed; and on account of the application of it to themselves, being clothed with it and possessed of the joys of it. These the Jewish writers generally understand of the Levites.
John Wesley
132:16 Salvation - With thy saving graces and blessings.
131:16131:16: Քահանայից սորա զգեցուցից զփրկութիւն, եւ սուրբք սորա ցնծալո՛վ ցնծասցեն[7661]։ [7661] Ոմանք.Երիցանց սորա զգե՛՛։
16 Սրա երէցներին փրկութիւն պիտի հագցնեմ, եւ սրա սրբերը խնդութեամբ պիտի ցնծան:
16 Եւ անոր քահանաներուն փրկութիւն պիտի հագցնեմ Ու անոր սուրբերը ուրախութեամբ պիտի ցնծան։
Երիցանց սորա զգեցուցից զփրկութիւն, եւ սուրբք սորա ցնծալով ցնծասցեն:

131:16: Քահանայից սորա զգեցուցից զփրկութիւն, եւ սուրբք սորա ցնծալո՛վ ցնծասցեն[7661]։
[7661] Ոմանք.Երիցանց սորա զգե՛՛։
16 Սրա երէցներին փրկութիւն պիտի հագցնեմ, եւ սրա սրբերը խնդութեամբ պիտի ցնծան:
16 Եւ անոր քահանաներուն փրկութիւն պիտի հագցնեմ Ու անոր սուրբերը ուրախութեամբ պիտի ցնծան։
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131:16131:16 священников его облеку во спасение, и святые его радостью возрадуются.
131:17 ἐκεῖ εκει there ἐξανατελῶ εξανατελλω spring up κέρας κερας horn τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἡτοίμασα ετοιμαζω prepare λύχνον λυχνος lamp τῷ ο the χριστῷ χριστος Anointed μου μου of me; mine
131:17. ibi oriri faciam cornu David paravi lucernam christo meoThere will I bring forth a horn to David: I have prepared a lamp for my anointed.
16. Her priests also will I clothe with salvation: and her saints shall shout aloud for joy.
I will also clothe her priests with salvation: and her saints shall shout aloud for joy:

131:16 священников его облеку во спасение, и святые его радостью возрадуются.
131:17
ἐκεῖ εκει there
ἐξανατελῶ εξανατελλω spring up
κέρας κερας horn
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἡτοίμασα ετοιμαζω prepare
λύχνον λυχνος lamp
τῷ ο the
χριστῷ χριστος Anointed
μου μου of me; mine
131:17. ibi oriri faciam cornu David paravi lucernam christo meo
There will I bring forth a horn to David: I have prepared a lamp for my anointed.
ru▾ LXX-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
17. "Рог" - символ силы, крепости. Рог Давида заключался, конечно, не в тех военных удачах, которыми он обезопасил и сделал свой народ грозным для соседей язычников, и не внутренние реформы, внесшие порядок и спокойствие в жизнь народа, так как то и другое имело лишь временное значение и переходящую ценность, а под рогом нужно разуметь его вечную силу и вечную ценность. Последняя же состояла в происхождении от него Мессии, основателя нового царства, несокрушимого ни для каких сил ада и происков людей, и внесшего в жизнь новый свет, привлекший к себе весь мир. В этом смысле Ап. Петр применяет слова означенного псалма прямо ко Христу (Деян II:30).
Adam Clarke: Commentary on the Bible - 1831
132:17: There will I make the horn of David to bud - There, in the Christian Church, the power and authority of the spiritual David shall appear.
I have ordained a lamp - I have taken care to secure a posterity, to which the promises shall be expressly fulfilled.
Albert Barnes: Notes on the Bible - 1834
132:17: There will I make thy horn of David to bud - The horn was an emblem of power; and then, of success or prosperity. See the notes at Luk 1:69. The word rendered "to bud" means to grow, or to shoot forth as a plant, or as grass grows; and then it may be applied to anything which shoots forth or grows. The allusion here would seem to be to a horn as it shoots forth on the head of an animal. So David would be endowed with growing strength; would have the means of defending himself against his enemies, and of securing victory. The language had no original reference to the Messiah, but it is not improperly applied to him (as springing from David) in Luk 1:69. On the word horn, see the notes at Psa 75:4. Compare Psa 89:17, Psa 89:24; Psa 92:10; Psa 112:9; Dan 7:8; Dan 8:5.
I have ordained a lamp for mine anointed - Margin, a candle. I have appointed; that is, I have given him that which will always be as a lamp or guide to him; that by which he will see to walk. I have given him true and precious promises, which will be to him as a lamp, a candle, a lantern is to one walking in the night. See Psa 18:28, note; Psa 119:105, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:17: will I make: Psa 92:10, Psa 148:14; Eze 29:21; Luk 1:69
I have ordained: Kg1 11:36, Kg1 15:4; Ch2 21:7; Luk 2:30-32
lamp: or, candle
Geneva 1599
132:17 There will I make the (l) horn of David to bud: I have ordained a lamp for mine anointed.
(l) Though his force for a time seemed to be broken, yet he promises to restore it.
John Gill
132:17 There will I make the horn of David to bud,.... Which the Targum interprets "a glorious" King; and both Kimchi and Ben Melech, and also Arama, understand it of the Messiah, and very rightly; called the horn of the Lord's Anointed, and the horn of salvation, 1Kings 2:10, Lk 1:69; expressive of his power and strength, in allusion to the horns of cattle, with which they push their enemies and defend themselves; so horns are interpreted kings, Dan 7:24; and is fitly applied to Christ, raised up of the seed of David, the man of God's right hand, made strong for himself, who is a mighty King and an able Saviour; as appears by what he has done and suffered, by the deliverance and salvation of his people, and by the destruction of all their enemies: and it is here promised that God would make this horn to "bud" or branch out, in allusion to another name of the Messiah, the "branch"; and it is the same as raising up to David a righteous branch, or causing the Messiah to spring forth as a branch out of his roots, for which reason he is called the Lord's servant, the branch, and the man the branch; see Jer 23:5; and it should be further observed that the Lord says, "there" will I do it; that is, either at Ephratah, which is Bethlehem, the place where the Messiah was to be born, and was born; or else at Zion or Jerusalem, where he appeared and showed himself, where he taught his doctrines and wrought many of his miracles, and near to which he suffered and died; and this shows that the Messiah must be come, that this horn of David must have budded, or the man the branch brought forth, since Bethlehem and Jerusalem are long ago demolished;
I have ordained a lamp for mine anointed; which Jerom understands of John the Baptist, the forerunner of Christ, who was a burning and shining light, but was not "that light", that famous light, that was to come, but was sent to bear witness of it; he being but as a candle, as the word here used signifies, in comparison of the sun of righteousness; but rather it means a son and successor of David, the Lord's anointed; in which sense the phrase is often used, 3Kings 11:36; and here the famous and illustrious Son and successor of his, the Messiah, the light which lightens every man with the light of reason; and who is the light of the world of his people, enlightening them with the light of grace, and will be the light of the New Jerusalem state, and of the ultimate glory; him God has "ordained" as such, even foreordained him before the foundation of the world; this lamp, or light, he prepared in eternity, and it dwelt with him, and therefore was desired to be sent out from him, Dan 2:22; which places are to be understood of the Messiah; See Gill on Dan 2:22 and See Gill on Ps 43:3.
John Wesley
132:17 There - In Jerusalem. To bud - His power and glory to flourish. A lamp - A successor to continue for ever in his family, as this phrase is expounded 3Kings 11:36, 3Kings 15:4, and particularly one eminent and glorious light, namely, the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
132:17 make the horn . . . to bud--enlarge his power.
a lamp--the figure of prosperity (Ps 18:10, Ps 18:28; Ps 89:17). With the confounding of his enemies is united his prosperity and the unceasing splendor of his crown.
131:17131:17: Անդ ծագեցից զեղջեւր ՚ի Դաւիթ, պատրաստ արարից զճրա՛գ օծելոյ իմոյ։
17 Այնտեղ պիտի Դաւթին եղջիւրներ ծլեցնեմ, իմ օծեալի համար ճրագ պատրաստեմ:
17 Այն տեղը Դաւիթին եղջիւր պիտի բուսցնեմ Ու ճրագ պիտի պատրաստեմ իմ օծեալիս համար։
Անդ ծագեցից զեղջեւր ի Դաւիթ, պատրաստ արարից զճրագ օծելոյ իմոյ:

131:17: Անդ ծագեցից զեղջեւր ՚ի Դաւիթ, պատրաստ արարից զճրա՛գ օծելոյ իմոյ։
17 Այնտեղ պիտի Դաւթին եղջիւրներ ծլեցնեմ, իմ օծեալի համար ճրագ պատրաստեմ:
17 Այն տեղը Դաւիթին եղջիւր պիտի բուսցնեմ Ու ճրագ պիտի պատրաստեմ իմ օծեալիս համար։
zohrab-1805▾ eastern-1994▾ western am▾
131:17131:17 Там возращу рог Давиду, поставлю светильник помазаннику Моему.
131:18 τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him ἐνδύσω ενδυω dress in; wear αἰσχύνην αισχυνη shame ἐπὶ επι in; on δὲ δε though; while αὐτὸν αυτος he; him ἐξανθήσει εξανθεω the ἁγίασμά αγιασμα of me; mine
131:18. inimicos eius induam confusione super ipsum autem florebit sanctificatio eiusHis enemies I will clothe with confusion: but upon him shall my sanctification flourish.
17. There will I make the horn of David to bud: I have ordained a lamp for mine anointed.
There will I make the horn of David to bud: I have ordained a lamp for mine anointed:

131:17 Там возращу рог Давиду, поставлю светильник помазаннику Моему.
131:18
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
ἐνδύσω ενδυω dress in; wear
αἰσχύνην αισχυνη shame
ἐπὶ επι in; on
δὲ δε though; while
αὐτὸν αυτος he; him
ἐξανθήσει εξανθεω the
ἁγίασμά αγιασμα of me; mine
131:18. inimicos eius induam confusione super ipsum autem florebit sanctificatio eius
His enemies I will clothe with confusion: but upon him shall my sanctification flourish.
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Adam Clarke: Commentary on the Bible - 1831
132:18: His enemies will I clothe with shame - Every opponent of the Christian cause shall be confounded.
But upon himself shall his crown flourish - There shall be no end of the government of Christ's kingdom. From Psa 132:11-18, the spiritual David and his posterity are the subjects of which the Psalm treats.
Albert Barnes: Notes on the Bible - 1834
132:18: His enemies will I clothe with shame - They shall be so confounded that shame shall seem to cover them as a garment. See the notes at Psa 109:29. That is, David would be triumphant.
But upon himself shall his crown flourish - His crown shall be as a fresh, blooming garland. The Hebrew word used here may mean either to glitter, or to flower, to fiourish or bloom. As applied to a crown, it may mean either that it would sparkle or glitter, as set with precious stones - or (under the idea of a garland) it may mean that it would appear to bloom or blossom. In either case it denotes success, joy, triumph - and is a promise of prosperity to David as a king. This was a part of the promise referred to by the psalmist, and a ground of the plea in the psalm. God had made these precious promises to David and his posterity; and now, in a time of sorrow and disaster, when the glory of the crown seemed about to pass away, the psalmist, in the name of the people, and in language to be used by the people, prays that those ancient promises might be remembered and fulfilled. So, in a time of general religious declension, we may plead the promises, so rich and so abundant, which God has made to his church, as a reason for his gracious interposition, for his coming to Rev_ive his work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
132:18: His enemies: Psa 21:8, Psa 21:9, Psa 35:26, Psa 109:29; Job 8:22; Dan 12:2
but upon: Psa 72:8-11; Isa 9:6, Isa 9:7, Isa 58:10-12; Mat 28:18; Luk 1:32, Luk 1:33; Rev 11:15; Rev 17:14
John Gill
132:18 His enemies will I clothe with shame, With the garments of shame, as the Targum; very different from the clothing of Zion's priests; all that are incensed against Christ as a King and Saviour shall sooner or later be ashamed; either here, when brought to a sense of their evil, to repentance for it, and faith in him; or hereafter, at the resurrection, when they will rise to shame and everlasting contempt, and when they shall see him come in the clouds of heaven, in power and great glory, to judge the world in righteousness, Is 45:24;
but upon himself shall his crown flourish; being crowned with glory and honour, as he now is at the right hand of God, he reigns, and will reign, till all his enemies become his footstool; his throne is for ever and ever, and his kingdom an everlasting one; and will be very flourishing in the latter day, when his subjects shall be many, and when there shall be an abundance of peace and prosperity, and of that no end; the crown of the Messiah shall flourish on him as a king, shine out and be very conspicuous, as Aben Ezra and Jarchi interpret the word used; and so his crown as a priest; the same word is used of the holy crown of the priests put upon the mitre, on which Holiness to the Lord was inscribed; and the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it, "my holiness"; and, as his own crown is a never-fading one, such an one he will give to his ministers, and all that love him appearing, 1Pet 5:4.
131:18131:18: Թշնամեա՛ց նորա զգեցուցից զամօթ, այլ ՚ի վերայ նորա ծաղկեսցէ սրբութիւն իմ[7662]։ Տունք. ժէ̃։[7662] Ոմանք.Ծաղկեսցի սրբութիւն իմ։
18 Նրա թշնամիներին ամօթ պիտի հագցնեմ, իսկ նրա վրայ պիտի ծաղկի սրբութիւնն իմ»:
18 Անոր թշնամիներուն ամօթ պիտի հագցնեմ, Բայց անոր վրայ իր թագը պիտի ծաղկի։
Թշնամեաց նորա զգեցուցից զամօթ, այլ ի վերայ նորա ծաղկեսցի [779]սրբութիւն իմ:

131:18: Թշնամեա՛ց նորա զգեցուցից զամօթ, այլ ՚ի վերայ նորա ծաղկեսցէ սրբութիւն իմ[7662]։ Տունք. ժէ̃։
[7662] Ոմանք.Ծաղկեսցի սրբութիւն իմ։
18 Նրա թշնամիներին ամօթ պիտի հագցնեմ, իսկ նրա վրայ պիտի ծաղկի սրբութիւնն իմ»:
18 Անոր թշնամիներուն ամօթ պիտի հագցնեմ, Բայց անոր վրայ իր թագը պիտի ծաղկի։
zohrab-1805▾ eastern-1994▾ western am▾
131:18131:18 Врагов его облеку стыдом, а на нем будет сиять венец его>>.
18. His enemies will I clothe with shame: but upon himself shall his crown flourish.
His enemies will I clothe with shame: but upon himself shall his crown flourish:

131:18 Врагов его облеку стыдом, а на нем будет сиять венец его>>.
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