Mazmur 132:1--138:8
KonteksA song of ascents. 2
132:1 O Lord, for David’s sake remember
all his strenuous effort, 3
132:2 and how he made a vow to the Lord,
and swore an oath to the powerful ruler of Jacob. 4
132:3 He said, 5 “I will not enter my own home, 6
or get into my bed. 7
132:4 I will not allow my eyes to sleep,
or my eyelids to slumber,
132:5 until I find a place for the Lord,
a fine dwelling place 8 for the powerful ruler of Jacob.” 9
132:6 Look, we heard about it 10 in Ephrathah, 11
we found it in the territory of Jaar. 12
132:7 Let us go to his dwelling place!
Let us worship 13 before his footstool!
132:8 Ascend, O Lord, to your resting place,
you and the ark of your strength!
132:9 May your priests be clothed with integrity! 14
May your loyal followers shout for joy!
132:10 For the sake of David, your servant,
do not reject your chosen king! 15
132:11 The Lord made a reliable promise to David; 16
he will not go back on his word. 17
He said, 18 “I will place one of your descendants 19 on your throne.
132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
132:13 Certainly 20 the Lord has chosen Zion;
he decided to make it his home. 21
132:14 He said, 22 “This will be my resting place forever;
I will live here, for I have chosen it. 23
132:15 I will abundantly supply what she needs; 24
I will give her poor all the food they need. 25
132:16 I will protect her priests, 26
and her godly people will shout exuberantly. 27
132:17 There I will make David strong; 28
I have determined that my chosen king’s dynasty will continue. 29
132:18 I will humiliate his enemies, 30
and his crown will shine.
A song of ascents, 32 by David.
133:1 Look! How good and how pleasant it is
when brothers live together! 33
133:2 It is like fine oil poured on the head
which flows down the beard 34 –
Aaron’s beard,
and then flows down his garments. 35
133:3 It is like the dew of Hermon, 36
which flows down upon the hills of Zion. 37
Indeed 38 that is where the Lord has decreed
a blessing will be available – eternal life. 39
A song of ascents. 41
134:1 Attention! 42 Praise the Lord,
all you servants of the Lord,
who serve 43 in the Lord’s temple during the night.
134:2 Lift your hands toward the sanctuary
and praise the Lord!
134:3 May the Lord, the Creator of heaven and earth,
135:1 Praise the Lord!
Praise the name of the Lord!
Offer praise, you servants of the Lord,
135:2 who serve 47 in the Lord’s temple,
in the courts of the temple of our God.
135:3 Praise the Lord, for the Lord is good!
Sing praises to his name, for it is pleasant! 48
135:4 Indeed, 49 the Lord has chosen Jacob for himself,
Israel to be his special possession. 50
135:5 Yes, 51 I know the Lord is great,
and our Lord is superior to all gods.
135:6 He does whatever he pleases
in heaven and on earth,
in the seas and all the ocean depths.
135:7 He causes the clouds to arise from the end of the earth,
makes lightning bolts accompany the rain,
and brings the wind out of his storehouses.
135:8 He struck down the firstborn of Egypt,
including both men and animals.
135:9 He performed awesome deeds 52 and acts of judgment 53
in your midst, O Egypt,
against Pharaoh and all his servants.
135:10 He defeated many nations,
and killed mighty kings –
135:11 Sihon, king of the Amorites,
and Og, king of Bashan,
and all the kingdoms of Canaan.
135:12 He gave their land as an inheritance,
as an inheritance to Israel his people.
135:13 O Lord, your name endures, 54
your reputation, O Lord, lasts. 55
135:14 For the Lord vindicates 56 his people,
and has compassion on his servants. 57
135:15 The nations’ idols are made of silver and gold,
they are man-made. 58
135:16 They have mouths, but cannot speak,
eyes, but cannot see,
135:17 and ears, but cannot hear.
Indeed, they cannot breathe. 59
135:18 Those who make them will end up 60 like them,
as will everyone who trusts in them.
135:19 O family 61 of Israel, praise the Lord!
O family of Aaron, praise the Lord!
135:20 O family of Levi, praise the Lord!
You loyal followers 62 of the Lord, praise the Lord!
135:21 The Lord deserves praise in Zion 63 –
he who dwells in Jerusalem. 64
Praise the Lord!
136:1 Give thanks to the Lord, for he is good,
for his loyal love endures. 66
136:2 Give thanks to the God of gods,
for his loyal love endures.
136:3 Give thanks to the Lord of lords,
for his loyal love endures,
136:4 to the one who performs magnificent, amazing deeds all by himself,
for his loyal love endures,
136:5 to the one who used wisdom to make the heavens,
for his loyal love endures,
136:6 to the one who spread out the earth over the water,
for his loyal love endures,
136:7 to the one who made the great lights,
for his loyal love endures,
136:8 the sun to rule by day,
for his loyal love endures,
136:9 the moon and stars to rule by night,
for his loyal love endures,
136:10 to the one who struck down the firstborn of Egypt,
for his loyal love endures,
136:11 and led Israel out from their midst,
for his loyal love endures,
136:12 with a strong hand and an outstretched arm,
for his loyal love endures,
136:13 to the one who divided 67 the Red Sea 68 in two, 69
for his loyal love endures,
136:14 and led Israel through its midst,
for his loyal love endures,
136:15 and tossed 70 Pharaoh and his army into the Red Sea,
for his loyal love endures,
136:16 to the one who led his people through the wilderness,
for his loyal love endures,
136:17 to the one who struck down great kings,
for his loyal love endures,
136:18 and killed powerful kings,
for his loyal love endures,
136:19 Sihon, king of the Amorites,
for his loyal love endures,
136:20 Og, king of Bashan,
for his loyal love endures,
136:21 and gave their land as an inheritance,
for his loyal love endures,
136:22 as an inheritance to Israel his servant,
for his loyal love endures,
136:23 to the one who remembered us when we were down, 71
for his loyal love endures,
136:24 and snatched us away from our enemies,
for his loyal love endures,
136:25 to the one who gives food to all living things, 72
for his loyal love endures.
136:26 Give thanks to the God of heaven,
for his loyal love endures!
137:1 By the rivers of Babylon
we sit down and weep 74
when we remember Zion.
137:2 On the poplars in her midst
we hang our harps,
137:3 for there our captors ask us to compose songs; 75
those who mock us demand that we be happy, saying: 76
“Sing for us a song about Zion!” 77
137:4 How can we sing a song to the Lord
in a foreign land?
137:5 If I forget you, O Jerusalem,
may my right hand be crippled! 78
137:6 May my tongue stick to the roof of my mouth,
if I do not remember you,
and do not give Jerusalem priority
over whatever gives me the most joy. 79
137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 80
They said, “Tear it down, tear it down, 81
right to its very foundation!”
137:8 O daughter Babylon, soon to be devastated! 82
How blessed will be the one who repays you
for what you dished out to us! 83
137:9 How blessed will be the one who grabs your babies
and smashes them on a rock! 84
By David.
138:1 I will give you thanks with all my heart;
before the heavenly assembly 86 I will sing praises to you.
138:2 I will bow down toward your holy temple,
and give thanks to your name,
because of your loyal love and faithfulness,
for you have exalted your promise above the entire sky. 87
138:3 When 88 I cried out for help, you answered me.
You made me bold and energized me. 89
138:4 Let all the kings of the earth give thanks 90 to you, O Lord,
when they hear the words you speak. 91
138:5 Let them sing about the Lord’s deeds, 92
for the Lord’s splendor is magnificent. 93
138:6 Though the Lord is exalted, he takes note of the lowly,
and recognizes the proud from far away.
138:7 Even when I must walk in the midst of danger, 94 you revive me.
You oppose my angry enemies, 95
and your right hand delivers me.
O Lord, your loyal love endures.
Do not abandon those whom you have made! 97
[132:1] 1 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.
[132:1] 2 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[132:1] 3 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).
[132:2] 4 tn Heb “the powerful [one] of Jacob.”
[132:3] 5 tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.
[132:3] 6 tn Heb “the tent of my house.”
[132:3] 7 tn Heb “go up upon the bed of my couch.”
[132:5] 8 tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).
[132:5] 9 tn Heb “the powerful [one] of Jacob.”
[132:6] 10 tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8. (The Hebrew term אָרוֹן [’aron, “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.)
[132:6] 11 sn Some understand Ephrathah as a reference to Kiriath-jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath-jearim after the Philistines released it (see 1 Sam 6:21-7:2). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath-jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel (Gen 35:16, 19; 48:7) or to Bethlehem (Ruth 4:11; Mic 5:2).
[132:6] 12 tn Heb “fields of the forest.” The Hebrew term יָעַר (ya’ad, “forest”) is apparently a shortened alternative name for קִרְיַת יְעָרִים (qiryat yÿ’arim, “Kiriath-jearim”), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6).
[132:9] 14 tn Or “righteousness.”
[132:10] 15 tn Heb “do not turn away the face of your anointed one.”
[132:11] 16 tn Heb “the
[132:11] 17 tn Heb “he will not turn back from it.”
[132:11] 18 tn The words “he said” are supplied in the translation to clarify that what follows are the
[132:11] 19 tn Heb “the fruit of your body.”
[132:13] 21 tn Heb “he desired it for his dwelling place.”
[132:14] 22 tn The words “he said” are added in the translation to clarify that what follows are the
[132:14] 23 tn Heb “for I desired it.”
[132:15] 24 tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.
[132:15] 25 tn Heb “her poor I will satisfy [with] food.”
[132:16] 26 tn Heb “and her priests I will clothe [with] deliverance.”
[132:16] 27 tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.
[132:17] 28 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 29 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[132:18] 30 tn Heb “his enemies I will clothe [with] shame.”
[133:1] 31 sn Psalm 133. The psalmist affirms the benefits of family unity.
[133:1] 32 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[133:1] 33 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.
[133:2] 34 tn Heb “[it is] like the good oil on the head, going down on the beard.”
[133:2] 35 tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.
[133:3] 36 sn Hermon refers to Mount Hermon, located north of Israel.
[133:3] 37 sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.
[133:3] 39 tn Heb “there the
[134:1] 40 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
[134:1] 41 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[134:3] 44 tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.
[134:3] 45 tn Heb “may the
[135:1] 46 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.
[135:3] 48 tn Heb “for [it is] pleasant.” The translation assumes that it is the
[135:4] 50 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
[135:9] 52 tn Or “signs” (see Ps 65:8).
[135:9] 53 tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.
[135:13] 54 tn Or “is forever.”
[135:13] 55 tn Heb “O
[135:14] 56 tn Heb “judges,” but here the idea is that the
[135:14] 57 sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.
[135:15] 58 tn Heb “the work of the hands of man.”
[135:17] 59 tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”
[135:18] 60 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
[135:18] sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
[135:19] 61 tn Heb “house” (here and in the next two lines).
[135:21] 63 tn Heb “praised be the
[135:21] 64 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[136:1] 65 sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”
[136:1] 66 tn Or “is forever.”
[136:13] 68 tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
[136:13] 69 tn Heb “into pieces.”
[136:15] 70 tn Or “shook off.”
[136:23] 71 tn Heb “who, in our low condition, remembered us.”
[136:25] 72 tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).
[137:1] 73 sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies.
[137:1] 74 tn Heb “there we sit down, also we weep.”
[137:3] 75 tn Heb “ask us [for] the words of a song.”
[137:3] 76 tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.
[137:3] 77 tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.
[137:5] 78 tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כשׁח, meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.
[137:6] 79 tn Heb “if I do not lift up Jerusalem over the top of my joy.”
[137:7] 80 tn Heb “remember, O
[137:7] 81 tn Heb “lay [it] bare, lay [it] bare.”
[137:8] 82 tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.
[137:8] 83 tn Heb “O the happiness of the one who repays you your wage which you paid to us.”
[137:9] 84 sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.
[138:1] 85 sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.
[138:1] 86 tn The referent of the Hebrew term אֱלֹהִים (’elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.
[138:2] 87 tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.
[138:3] 88 tn Heb “in the day.”
[138:3] 89 tn Heb “you made me bold in my soul [with] strength.”
[138:4] 90 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.
[138:4] 91 tn Heb “the words of your mouth.”
[138:7] 95 tn Heb “against the anger of my enemies you extend your hand.”
[138:8] 96 tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.
[138:8] 97 tn Heb “the works of your hands.” Many medieval Hebrew
