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Psalms 132:1 King James Version with Strong's Concordance (STRONG)

1 [[A Song H7892 of degrees.]] H4609 LORD, H3068 remember H2142 David, H1732 and all his afflictions: H6031

Cross Reference

Psalms 121:1 STRONG

[[A Song H7892 of degrees.]] H4609 I will lift up H5375 mine eyes H5869 unto the hills, H2022 from whence H370 cometh H935 my help. H5828

Psalms 120:1 STRONG

[[A Song H7892 of degrees.]] H4609 In my distress H6869 I cried H7121 unto the LORD, H3068 and he heard H6030 me.

Psalms 126:1 STRONG

[[A Song H7892 of degrees.]] H4609 When the LORD H3068 turned again H7725 the captivity H7870 of Zion, H6726 we were like them that dream. H2492

Lamentations 5:1 STRONG

Remember, H2142 O LORD, H3068 what is come upon us: consider, H5027 and behold H7200 our reproach. H2781

Lamentations 3:19 STRONG

Remembering H2142 mine affliction H6040 and my misery, H4788 the wormwood H3939 and the gall. H7219

Psalms 131:1 STRONG

[[A Song H7892 of degrees H4609 of David.]] H1732 LORD, H3068 my heart H3820 is not haughty, H1361 nor mine eyes H5869 lofty: H7311 neither do I exercise H1980 myself in great matters, H1419 or in things too high H6381 for me.

Psalms 130:1 STRONG

[[A Song H7892 of degrees.]] H4609 Out of the depths H4615 have I cried H7121 unto thee, O LORD. H3068

Psalms 129:1 STRONG

[[A Song H7892 of degrees.]] H4609 Many a time H7227 have they afflicted H6887 me from my youth, H5271 may Israel H3478 now say: H559

Psalms 128:1 STRONG

[[A Song H7892 of degrees.]] H4609 Blessed H835 is every one that feareth H3373 the LORD; H3068 that walketh H1980 in his ways. H1870

Psalms 127:1 STRONG

[[A Song H7892 of degrees H4609 for Solomon.]] H8010 Except the LORD H3068 build H1129 the house, H1004 they labour H5998 in vain H7723 that build H1129 it: except the LORD H3068 keep H8104 the city, H5892 the watchman H8104 waketh H8245 but in vain. H7723

Genesis 8:1 STRONG

And God H430 remembered H2142 Noah, H5146 and every living thing, H2416 and all the cattle H929 that was with him in the ark: H8392 and God H430 made H5674 a wind H7307 to pass H5674 over H5921 the earth, H776 and the waters H4325 asswaged; H7918

Psalms 125:1 STRONG

[[A Song H7892 of degrees.]] H4609 They that trust H982 in the LORD H3068 shall be as mount H2022 Zion, H6726 which cannot be removed, H4131 but abideth H3427 for ever. H5769

Psalms 124:1 STRONG

[[A Song H7892 of degrees H4609 of David.]] H1732 If H3884 it had not been the LORD H3068 who was on our side, now may Israel H3478 say; H559

Psalms 123:1 STRONG

[[A Song H7892 of degrees.]] H4609 Unto thee lift I up H5375 mine eyes, H5869 O thou that dwellest H3427 in the heavens. H8064

Psalms 122:1 STRONG

[[A Song H7892 of degrees H4609 of David.]] H1732 I was glad H8055 when they said H559 unto me, Let us go H3212 into the house H1004 of the LORD. H3068

Psalms 25:6-7 STRONG

Remember, H2142 O LORD, H3068 thy tender mercies H7356 and thy lovingkindnesses; H2617 for they have been ever of old. H5769 Remember H2142 not the sins H2403 of my youth, H5271 nor my transgressions: H6588 according to thy mercy H2617 remember H2142 thou me for thy goodness' H2898 sake, O LORD. H3068

2 Samuel 15:1-20 STRONG

And it came to pass after this, H310 that Absalom H53 prepared H6213 him chariots H4818 and horses, H5483 and fifty H2572 men H376 to run H7323 before H6440 him. And Absalom H53 rose up early, H7925 and stood H5975 beside H3027 the way H1870 of the gate: H8179 and it was so, that when any man H376 that had a controversy H7379 came H935 to the king H4428 for judgment, H4941 then Absalom H53 called H7121 unto him, and said, H559 Of what H335 city H5892 art thou? And he said, H559 Thy servant H5650 is of one H259 of the tribes H7626 of Israel. H3478 And Absalom H53 said H559 unto him, See, H7200 thy matters H1697 are good H2896 and right; H5228 but there is no man deputed of the king H4428 to hear H8085 thee. Absalom H53 said H559 moreover, Oh that I were made H7760 judge H8199 in the land, H776 that every man H376 which hath any suit H7379 or cause H4941 might come H935 unto me, and I would do him justice! H6663 And it was so, that when any man H376 came nigh H7126 to him to do him obeisance, H7812 he put forth H7971 his hand, H3027 and took H2388 him, and kissed H5401 him. And on this manner H1697 did H6213 Absalom H53 to all Israel H3478 that came H935 to the king H4428 for judgment: H4941 so Absalom H53 stole H1589 the hearts H3820 of the men H582 of Israel. H3478 And it came to pass after H7093 forty H705 years, H8141 that Absalom H53 said H559 unto the king, H4428 I pray thee, let me go H3212 and pay H7999 my vow, H5088 which I have vowed H5087 unto the LORD, H3068 in Hebron. H2275 For thy servant H5650 vowed H5087 a vow H5088 while I abode H3427 at Geshur H1650 in Syria, H758 saying, H559 If the LORD H3068 shall bring me again H7725 H7725 indeed to Jerusalem, H3389 then I will serve H5647 the LORD. H3068 And the king H4428 said H559 unto him, Go H3212 in peace. H7965 So he arose, H6965 and went H3212 to Hebron. H2275 But Absalom H53 sent H7971 spies H7270 throughout all the tribes H7626 of Israel, H3478 saying, H559 As soon as ye hear H8085 the sound H6963 of the trumpet, H7782 then ye shall say, H559 Absalom H53 reigneth H4427 in Hebron. H2275 And with Absalom H53 went H1980 two hundred H3967 men H376 out of Jerusalem, H3389 that were called; H7121 and they went H1980 in their simplicity, H8537 and they knew H3045 not any thing. H1697 And Absalom H53 sent H7971 for Ahithophel H302 the Gilonite, H1526 David's H1732 counsellor, H3289 from his city, H5892 even from Giloh, H1542 while he offered H2076 sacrifices. H2077 And the conspiracy H7195 was strong; H533 for the people H5971 increased H7227 continually H1980 with Absalom. H53 And there came H935 a messenger H5046 to David, H1732 saying, H559 The hearts H3820 of the men H376 of Israel H3478 are after H310 Absalom. H53 And David H1732 said H559 unto all his servants H5650 that were with him at Jerusalem, H3389 Arise, H6965 and let us flee; H1272 for we shall not else escape H6413 from H6440 Absalom: H53 make speed H4116 to depart, H3212 lest he overtake H5381 us suddenly, H4116 and bring H5080 evil H7451 upon us, and smite H5221 the city H5892 with the edge H6310 of the sword. H2719 And the king's H4428 servants H5650 said H559 unto the king, H4428 Behold, thy servants H5650 are ready to do whatsoever my lord H113 the king H4428 shall appoint. H977 And the king H4428 went forth, H3318 and all his household H1004 after H7272 him. And the king H4428 left H5800 ten H6235 women, H802 which were concubines, H6370 to keep H8104 the house. H1004 And the king H4428 went forth, H3318 and all the people H5971 after H7272 him, and tarried H5975 in a place H1004 that was far off. H4801 H1023 And all his servants H5650 passed on H5674 beside H3027 him; and all the Cherethites, H3774 and all the Pelethites, H6432 and all the Gittites, H1663 six H8337 hundred H3967 men H376 which came H935 after H7272 him from Gath, H1661 passed on H5674 before H6440 the king. H4428 Then said H559 the king H4428 to Ittai H863 the Gittite, H1663 Wherefore goest H3212 thou also with us? return H7725 to thy place, H4725 and abide H3427 with the king: H4428 for thou art a stranger, H5237 and also an exile. H1540 Whereas thou camest H935 but yesterday, H8543 should I this day H3117 make thee go H3212 up and down H5128 H5128 with us? seeing I go H1980 whither I may, return H7725 thou, and take back H7725 thy brethren: H251 mercy H2617 and truth H571 be with thee.

1 Samuel 18:1-30 STRONG

And it came to pass, when he had made an end H3615 of speaking H1696 unto Saul, H7586 that the soul H5315 of Jonathan H3083 was knit H7194 with the soul H5315 of David, H1732 and Jonathan H3083 loved H157 him as his own soul. H5315 And Saul H7586 took H3947 him that day, H3117 and would let H5414 him go no more home H7725 to his father's H1 house. H1004 Then Jonathan H3083 and David H1732 made H3772 a covenant, H1285 because he loved H160 him as his own soul. H5315 And Jonathan H3083 stripped H6584 himself of the robe H4598 that was upon him, and gave H5414 it to David, H1732 and his garments, H4055 even to his sword, H2719 and to his bow, H7198 and to his girdle. H2289 And David H1732 went out H3318 whithersoever Saul H7586 sent H7971 him, and behaved himself wisely: H7919 and Saul H7586 set H7760 him over the men H582 of war, H4421 and he was accepted H3190 in the sight H5869 of all the people, H5971 and also in the sight H5869 of Saul's H7586 servants. H5650 And it came to pass as they came, H935 when David H1732 was returned H7725 from the slaughter H5221 of the Philistine, H6430 that the women H802 came out H3318 of all cities H5892 of Israel, H3478 singing H7891 and dancing, H4246 to meet H7125 king H4428 Saul, H7586 with tabrets, H8596 with joy, H8057 and with instruments H7991 of musick. And the women H802 answered H6030 one another as they played, H7832 and said, H559 Saul H7586 hath slain H5221 his thousands, H505 and David H1732 his ten thousands. H7233 And Saul H7586 was very H3966 wroth, H2734 and the saying H1697 displeased H3415 H5869 him; and he said, H559 They have ascribed H5414 unto David H1732 ten thousands, H7233 and to me they have ascribed H5414 but thousands: H505 and what can he have more but the kingdom? H4410 And Saul H7586 eyed H5770 David H1732 from that day H3117 and forward. H1973 And it came to pass on the morrow, H4283 that the evil H7451 spirit H7307 from God H430 came H6743 upon Saul, H7586 and he prophesied H5012 in the midst H8432 of the house: H1004 and David H1732 played H5059 with his hand, H3027 as at other times: H3117 and there was a javelin H2595 in Saul's H7586 hand. H3027 And Saul H7586 cast H2904 the javelin; H2595 for he said, H559 I will smite H5221 David H1732 even to the wall H7023 with it. And David H1732 avoided out H5437 of his presence H6440 twice. H6471 And Saul H7586 was afraid H3372 of H6440 David, H1732 because the LORD H3068 was with him, and was departed H5493 from Saul. H7586 Therefore Saul H7586 removed H5493 him from him, and made H7760 him his captain H8269 over a thousand; H505 and he went out H3318 and came in H935 before H6440 the people. H5971 And David H1732 behaved himself wisely H7919 in all his ways; H1870 and the LORD H3068 was with him. Wherefore when Saul H7586 saw H7200 that he behaved H7919 himself very H3966 wisely, H7919 he was afraid H1481 of H6440 him. But all Israel H3478 and Judah H3063 loved H157 David, H1732 because he went out H3318 and came in H935 before H6440 them. And Saul H7586 said H559 to David, H1732 Behold my elder H1419 daughter H1323 Merab, H4764 her will I give H5414 thee to wife: H802 only be thou valiant H1121 H2428 for me, and fight H3898 the LORD'S H3068 battles. H4421 For Saul H7586 said, H559 Let not mine hand H3027 be upon him, but let the hand H3027 of the Philistines H6430 be upon him. And David H1732 said H559 unto Saul, H7586 Who am I? and what is my life, H2416 or my father's H1 family H4940 in Israel, H3478 that I should be son in law H2860 to the king? H4428 But it came to pass at the time H6256 when Merab H4764 Saul's H7586 daughter H1323 should have been given H5414 to David, H1732 that she was given H5414 unto Adriel H5741 the Meholathite H4259 to wife. H802 And Michal H4324 Saul's H7586 daughter H1323 loved H157 David: H1732 and they told H5046 Saul, H7586 and the thing H1697 pleased H3474 H5869 him. And Saul H7586 said, H559 I will give H5414 him her, that she may be a snare H4170 to him, and that the hand H3027 of the Philistines H6430 may be against him. Wherefore Saul H7586 said H559 to David, H1732 Thou shalt this day H3117 be my son in law H2859 in the one of the twain. H8147 And Saul H7586 commanded H6680 his servants, H5650 saying, Commune H1696 with David H1732 secretly, H3909 and say, H559 Behold, the king H4428 hath delight H2654 in thee, and all his servants H5650 love H157 thee: now therefore be the king's H4428 son in law. H2859 And Saul's H7586 servants H5650 spake H1696 those words H1697 in the ears H241 of David. H1732 And David H1732 said, H559 Seemeth H5869 it to you a light H7043 thing to be a king's H4428 son in law, H2859 seeing that I am a poor H7326 man, H376 and lightly esteemed? H7034 And the servants H5650 of Saul H7586 told H5046 him, saying, H559 On this manner H1697 spake H1696 David. H1732 And Saul H7586 said, H559 Thus shall ye say H559 to David, H1732 The king H4428 desireth H2656 not any dowry, H4119 but an hundred H3967 foreskins H6190 of the Philistines, H6430 to be avenged H5358 of the king's H4428 enemies. H341 But Saul H7586 thought H2803 to make David H1732 fall H5307 by the hand H3027 of the Philistines. H6430 And when his servants H5650 told H5046 David H1732 these words, H1697 it pleased H3474 H1697 H5869 David H1732 well to be the king's H4428 son in law: H2859 and the days H3117 were not expired. H4390 Wherefore David H1732 arose H6965 and went, H3212 he and his men, H582 and slew H5221 of the Philistines H6430 two hundred H3967 men; H376 and David H1732 brought H935 their foreskins, H6190 and they gave them in full tale H4390 to the king, H4428 that he might be the king's H4428 son in law. H2859 And Saul H7586 gave H5414 him Michal H4324 his daughter H1323 to wife. H802 And Saul H7586 saw H7200 and knew H3045 that the LORD H3068 was with David, H1732 and that Michal H4324 Saul's H7586 daughter H1323 loved H157 him. And Saul H7586 was yet the more H3254 afraid H3372 of H6440 David; H1732 and Saul H7586 became David's H1732 enemy H341 continually. H3117 Then the princes H8269 of the Philistines H6430 went forth: H3318 and it came to pass, after H1767 they went forth, H3318 that David H1732 behaved himself more wisely H7919 than all the servants H5650 of Saul; H7586 so that his name H8034 was much H3966 set by. H3365

Exodus 2:24 STRONG

And God H430 heard H8085 their groaning, H5009 and God H430 remembered H2142 his covenant H1285 with Abraham, H85 with Isaac, H3327 and with Jacob. H3290

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 132

Commentary on Psalms 132 Keil & Delitzsch Commentary


Introduction

Prayer for the House of God and the House of David

Psalms 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 Psalms 132:8-10 into the mouth of Solomon at the dedication of the Temple (2 Chronicles 6:41.). After a passage borrowed from Psalms 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 Isaiah 55:3 has influenced the close of 2 Chronicles 6:42 in the chronicler, just as the memory of Isaiah 55:2 has perhaps also influenced the close of 2 Chronicles 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., Habakkuk 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 2 Chronicles 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, 2 Samuel 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 Psalms 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.


Verses 1-5

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,” 2 Chronicles 6:42, cf. Isaiah 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 (1 Kings 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 (2 Samuel 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 ( Psalms 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 Genesis 49:24, as in Isaiah 1:24; Isaiah 49:26; Isaiah 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 (1 Samuel 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, Genesis 31:40; Proverbs 6:4; Ecclesiastes 8:16, not of the eyes) alternates שׁנת (according to another reading שׁנת ) for שׁנה . The āth is the same as in נחלת in Psalms 16:6, cf. 60:13, Exodus 15:2, and frequently. This Aramaizing rejection of the syllable before the tone is, however, without example elsewhere. The lxx adds to Psalms 132:4, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου ( וּמנוּחה לרקּותי ), but this is a disagreeable overloading of the verse.


Verses 6-10

In Psalms 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 Psalms 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 Hosea 8:2, Ew. §60, a ) and מצאנוּה refers to the Ark of the covenant, which is fem. also in other instances ( 1 Samuel 4:17; 2 Chronicles 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 (1 Samuel 7:1.), until David removed it out of this Judaean district to Zion (2 Samuel 6:2-4; cf. 2 Chronicles 1:4). What is then more natural than that שׂדי־יער is a poetical appellation of Kirjath-Jearim (cf. “the field of Zoan” in Psalms 78:12)? Kirjath-Jearim has, as a general thing, very varying names. It is also called Kirjath-ha-jearim in Jeremiah 26:20 ( Kirjath-'arim in Ezra 2:25, cf. Joshua 18:28), Kirjath-ba'al in Joshua 16:1-10 :50, Ba'alah in Joshua 15:9; 1 Chronicles 13:6 (cf. Har-ha-ba'alah , Joshua 15:11, with Har-Jearim in Joshua 15:10), and, as it seems, even Ba'alê Jehudah in 2 Samuel 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 Kühnöl'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 Psalms 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 Genesis 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 (Kühnöl, 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 Micah 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 Hûr (Chûr), 1 Chronicles 2:19, This Hûr, the first-born of Ephrathah, is the father of the population of Bethlehem (1 Chronicles 4:4), and Shobal, a son of this Hûr, is father of the population of Kirjath-Jearim (1 Chronicles 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 (Micah 5:1). Kirjath-Jearim belonged to Caleb-Ephrathah (1 Chronicles 2:24), as the northern part of this district seems to have been called in distinction from Negeb-Caleb (1 Samuel 30:14).

But משׁכּנותיו in Psalms 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 Psalms 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 (2 Samuel 7:2, יריעה ). The church arouses itself to enter this, and to prostrate itself in adoration towards (vid., Psalms 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 , 1 Chronicles 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 1 Samuel 5:1-12, 1 Sam 6, 2 Samuel 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. Psalms 84:10). The chronicler has understood Psalms 132:10 as an intercession on behalf of Solomon, and the situation into which we are introduced by Psalms 132:6-8 seems to require this. It is, however, possible that a more recent poet here, in Psalms 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.


Verses 11-13

The “for the sake of David” is here set forth in detail. אמת in Psalms 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 Jeremiah 4:28. Lineal descendants of David will Jahve place on the throne ( לכסּא like לראשׁי in Psalms 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. Jeremiah 9:5; Jeremiah 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 , Daniel 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. Deuteronomy 28:59, Ges. §91, 3), but, as זו = זאת indicates, the singular for עדוּתי , like תּחנתי for תּחנוּתי in 2 Kings 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 Psalms 9:16), but zow is relative: My self-attestation (revelation), which I teach them. The divine words extend to the end of Psalms 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 Psalms 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 Deuteronomy 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.


Verses 14-18

Shiloh has been rejected (Psalms 78:60), for a time only was the sacred Ark in Bethel (Judges 20:27) and Mizpah (Judges 21:5), only somewhat over twenty years was it sheltered by the house of Abinadab in Kirjath-Jearim ( 1 Samuel 7:2), only three months by the house of Obed-Edom in Perez-uzzah ( 2 Samuel 6:11) - but Zion is Jahve's abiding dwelling-place, His own proper settlement, מנוּחה (as in Isaiah 11:10; Isaiah 66:1, and besides 1 Chronicles 28:2). In Zion, His chosen and beloved dwelling-place, Jahve blesses everything that belongs to her temporal need ( צידהּ for זידתהּ , vid., on Psalms 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 , Psalms 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 , 2 Samuel 21:17, cf. ניר , 2 Chronicles 21:7, lxx λύχνον ) an emblem of brilliant dignity and joyfulness. In view of Ezekiel 29:21, of the predictions concerning the Branch ( zemach ) in Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12 (cf. Hebrews 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 (Luke 1:68-70) into a praiseful one, joyfully anticipating the fulfilment that is at hand in Jesus.