A 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
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,
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!
May your loyal followers shout for joy!
132:10 For the sake of David, your servant,
do not reject your chosen king! 15
he will not go back on his word. 17
132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
he decided to make it his home. 21
I will live here, for I have chosen it. 23
I will give her poor all the food they need. 25
and her godly people will shout exuberantly. 27
I have determined that my chosen king’s dynasty will continue. 29
and his crown will shine.
[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”).
[132:6] 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).
[132:17] 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.