Սաղմոս / Psalms - 132 |

Text:
< PreviousՍաղմոս - 132 Psalms - 132Next >

jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В еврейской, греческой и латинской Библиях псалом приписывается Давиду. Происхождение его можно относить ко времени перенесения Кивота Завета в Иерусалим, когда последний делался не только административным центром для всего еврейского народа, но и религиозным, долженствовавшим служить связующим звеном для всех колен и тем сплотить весь еврейский народ в сильную и могучую нацию. Такое значение Иерусалима с перенесением в него Кивота Завета Давид хорошо понимал и написанный им псалом был не только выяснением этого значения, но и приглашением всех недовольных перенесением сюда Ковчега (а такие были см. Пс LXVII:16-17: см. объяснение) к братскому единению.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is a brief encomium on unity and brotherly love, which, if we did not see the miseries of discord among men, we should think needless; but we cannot say too much, it were well if we could say enough, to persuade people to live together in peace. Some conjecture that David penned this psalm upon occasion of the union between the tribes when they all met unanimously to make him king. It is a psalm of general use to all societies, smaller and larger, civil and sacred. Here is, I. The doctrine laid down of the happiness of brotherly love, ver. 1. II. The illustration of that doctrine, in two similitudes, ver. 2, 3. III. The proof of it, in a good reason given for it (ver. 3); and then we are left to make the application, which we ought to do in singing it, provoking ourselves and one another to holy love. The contents of this psalm in our Bibles, are short, but very proper; it is "the benefit of the communion of saints."
Adam Clarke: Commentary on the Bible - 1831
The comfort and benefit of the communion of saints, Psa 133:1-3.
There are different opinions concerning this Psalm; the most probable is, that it represents the priests and Levites returned from captivity, and united in the service of God in the sanctuary. This, the preceding, and the following, appear to make one subject. In the one hundred and thirty-second, the Lord is entreated to enter his temple, and pour out his benediction; in the one hundred and thirty-third, the beautiful order and harmony of the temple service is pointed out, and in the one hundred and thirty-fourth, all are exhorted to diligence and watchfulness in the performance of their duty. It is attributed to David by the Hebrew, the Syriac, and the Vulgate; but no name is prefixed in the Septuagint, Ethiopic, Arabic, and Anglo-Saxon.
Albert Barnes: Notes on the Bible - 1834
133:0: This psalm is entitled "A Song of Degrees of David." It is one of the four in this collection ascribed to him, and there is no reason to doubt the correctness of the inscription. As to the occasion on which the psalm was composed, however, we have no information. Perhaps there was nothing special in the occasion which called it forth, since it may have been written at any time to set forth the beauty and the power of brotherly love. It may have been composed either for the service of the people when gathered in their annual festivals, or in view of the harmony - the beauty and order - evinced when they were thus gathered together.
The psalm is an illustration, in most beautiful language, of brotherly love, particularly in regard to its calm, and gentle, and sweet influence - like the ointment which flowed down from the head of the anointed priest, or like the gentle dew on Hermon or Zion. It is a psalm applicable alike to a church; to family; to a gathering of friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 133:1, The blessedness of unity among brethren.
This Psalm was probably composed when David was made king over all Israel. Psa 122:1, Psa 124:1, Psa 131:1 *titles
John Gill
INTRODUCTION TO PSALM 133
A Song of degrees of David. This psalm was penned by David, as some think when all the tribes of Israel united and chose and anointed him king over them, 2Kings 5:1; but, according to others, when the rebellion of his son Absalom was quelled, and all the tribes of Israel strove who should first bring back the king, and show the greatest zeal and loyalty to him, 2Kings 19:9; Theodoret supposes it to be prophetic, and to have respect to the union of the tribes after the Babylonish captivity, who had been disunited in the times of Rehoboam, but now were no more two nations and kingdoms, but one; see Ezek 37:16; and others carry it further still, even to the first times of the Gospel, when the Christians were of one heart and of one soul, Acts 4:32; it may indeed be applied to any community, civil or religious, that is in peace and unity: and no doubt the design of David was to promote peace and harmony among his subjects; and love and affection in his family, among his children, brethren one of another, and of Solomon; who was to be his heir and successor, and under whose government it would be well for them to live peaceably and quietly. Kimchi and Ben Melech refer the psalm to the times of the Messiah, and take it to be a prediction of the peace and concord between the King Messiah and the priest, of which Zerubbabel and Joshua were types; see Zech 6:13. The inscription of the Syriac version is,
"it is said of Moses and of Aaron, who dwelt in the tabernacle, in the house of the Lord; and there is an intimation in it of the perfect people,''
the Christians in Gospel times.
132:0132:1: Օրհնութիւնք Աշտիճանաց. ՃԼԲ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Դաւիթին աստիճաններուն երգը
Օրհնութիւնք աստիճանաց[780]:

132:1: Օրհնութիւնք Աշտիճանաց. ՃԼԲ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Դաւիթին աստիճաններուն երգը
zohrab-1805▾ eastern-1994▾ western am▾
132:0132:0 Песнь восхождения. Давида.
132:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἰδοὺ ιδου see!; here I am δὴ δη in fact τί τις.1 who?; what? καλὸν καλος fine; fair ἢ η or; than τί τις.1 who?; what? τερπνὸν τερπνος but ἢ η or; than τὸ ο the κατοικεῖν κατοικεω settle ἀδελφοὺς αδελφος brother ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him
132:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent זְכֹור־ zᵊḵôr- זכר remember יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David אֵ֝ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עֻנֹּותֹֽו׃ ʕunnôṯˈô ענה be lowly
132:1. canticum graduum David ecce quam bonum et quam decorum habitare fratres in unoA gradual canticle of David. Behold how good and how pleasant it is for brethren to dwell together in unity:
A Song of Ascents; of David.
KJV Chapter [133] A Song of degrees of David:

132:0 Песнь восхождения. Давида.
132:1
ᾠδὴ ωδη song
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
τί τις.1 who?; what?
καλὸν καλος fine; fair
ἢ η or; than
τί τις.1 who?; what?
τερπνὸν τερπνος but
ἢ η or; than
τὸ ο the
κατοικεῖν κατοικεω settle
ἀδελφοὺς αδελφος brother
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
132:1
שִׁ֗יר šˈîr שִׁיר song
הַֽ hˈa הַ the
מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent
זְכֹור־ zᵊḵôr- זכר remember
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
דָוִ֑ד ḏāwˈiḏ דָּוִד David
אֵ֝ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
עֻנֹּותֹֽו׃ ʕunnôṯˈô ענה be lowly
132:1. canticum graduum David ecce quam bonum et quam decorum habitare fratres in uno
A gradual canticle of David. Behold how good and how pleasant it is for brethren to dwell together in unity:
A Song of Ascents; of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Жизнь в единении между братьями так же хороша и благодетельна, как елей, вылитый на голову Аарона, или как роса Ермона, оживляющая Сион.
Adam Clarke: Commentary on the Bible - 1831
133:1: Behold, how good and how pleasant - Unity is, according to this scripture, a good thing and a pleasant; and especially among brethren - members of the same family, of the same Christian community, and of the same nation. And why not among the great family of mankind? On the other hand, disunion is bad and hateful. The former is from heaven; the latter, from hell.
Albert Barnes: Notes on the Bible - 1834
133:1: Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination.
How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad.
And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Sol 7:6; of a friend, Sa2 1:26; of a place, Gen 49:15; of words, Pro 15:26; of beauty or glory, as of Yahweh, Psa 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love.
For brethren to dwell together in unity - Margin, even together. Hebrew, "The dwelling of brethren also together." Perhaps the idea in the word "also" may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked
(1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Mat 23:8.
(2) There is a special fitness that they should be united, or dwell in unity.
(3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the "goodness," the "pleasantness" of obvious fitness and propriety in their dwelling together in unity.
(4) Their unity is adapted to produce an important influence on the world, Joh 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour's dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord's table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his "uncovenanted mercies."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
133:1: how good: Psa 122:6-8; Gen 13:8, Gen 45:24; Sa2 2:26, Sa2 2:27; Isa 11:6, Isa 11:9, Isa 11:13; Jer 32:39; Joh 13:35, Joh 17:21; Co1 1:10; Eph 4:3-6; Phi 2:2-5; Heb 13:1; Pe1 3:8; Jo1 3:14-19
together: Heb. even together
Carl Friedrich Keil and Franz Delitzsch
133:1
In this Psalm, says Hengstenberg, "David brings to the consciousness of the church the glory of the fellowship of the saints, that had so long been wanting, the restoration of which had begun with the setting up of the Ark in Zion." The Psalm, in fact, does not speak of the termination of the dispersion, but of the uniting of the people of all parts of the land for the purpose of divine worship in the one place of the sanctuary; and, as in the case of Ps 122:1-9, its counterpart, occasions can be found in the history of David adapted to the לדוד of the inscription. But the language witnesses against David; for the construction of שׁ with the participle, as שׁיּרד, qui descendit (cf. Ps 135:2, שׁעמדים, qui stant), is unknown in the usage of the language prior to the Exile. Moreover the inscription לדוד is wanting in the lxx Cod. Vat. and the Targum; and the Psalm may only have been so inscribed because it entirely breathes David's spirit, and is as though it had sprung out of his love for Jonathan.
With גּם the assertion passes on from the community of nature and sentiment which the word "brethren" expresses to the outward active manifestation and realization that correspond to it: good and delightful (Ps 135:3) it is when brethren united by blood and heart also (corresponding to this their brotherly nature) dwell together - a blessed joy which Israel has enjoyed during the three great Feasts, although only for a brief period (vid., Ps 122:1-9). Because the high priest, in whom the priestly mediatorial office culminates, is the chief personage in the celebration of the feast, the nature and value of that local reunion is first of all expressed by a metaphor taken from him. שׁמן הטּוב is the oil for anointing described in Ex 30:22-33, which consisted of a mixture of oil and aromatic spices strictly forbidden to be used in common life. The sons of Aaron were only sprinkled with this anointing oil; but Aaron was expressly anointed with it, inasmuch as Moses poured it upon his head; hence he is called par excellence "the anointed priest" (הכּהן המּשׁיה), whilst the other priests are only "anointed" (משׁחים, Num 3:3) in so far as their garments, like Aaron's, were also sprinkled with the oil (together with the blood of the ram of consecration), Lev 8:12, Lev 8:30. In the time of the second Temple, to which the holy oil of anointing was wanting, the installation into the office of high priest took place by his being invested in the pontifical robes. The poet, however, when he calls the high priest as such Aaron, has the high-priesthood in all the fulness of its divine consecration (Lev 21:10) before his eyes. Two drops of the holy oil of anointing, says a Haggada, remained for ever hanging on the beard of Aaron like two pearls, as an emblem of atonement and of peace. In the act of the anointing itself the precious oil freely poured out ran gently down upon his beard, which in accordance with Lev 21:5 was unshortened.
In that part of the Tra which describes the robe of the high priest, שׁוּלי is its hems, פּי ראשׁו, or even absolutely פּה, the opening for the head, or the collar, by means of which the sleeveless garment was put on, and שׂפה the binding, the embroidery, the border of this collar (vid., Ex 28:32; Ex 39:23; cf. Job 30:18, פּי כתנתּי, the collar of my shirt). פּי must apparently be understood according to these passages of the Tra, as also the appellation מדּות (only here for מדּים, מּדּים), beginning with Lev 6:3, denotes the whole vestment of the high priest, yet without more exact distinction. But the Targum translates פּי with אמרא (ora = fimbria) - a word which is related to אמּרא, agnus, like ᾤα to ὄΐς. This ᾤα is used both of the upper and lower edge of a garment. Accordingly Appolinaris and the Latin versions understand the ἐπὶ τὴν ὤαν of the lxx of the hem (in oram vestimenti); Theodoret, on the other hand, understands it to mean the upper edging: ὤαν ἐκάλεσεν ὃ καλοῦμεν περιτραχήλιον, τοῦτο δὲ καὶ ὁ Ἀκύλας στόμα ἐνδυμάτων εἴρηκε. So also De Sacy: sur le bord de son vtement, c'est--dire, sur le haut de ses habits pontificaux. The decision of the question depends upon the aim of this and the following figure in Ps 133:3. If we compare the two figures, we find that the point of the comparison is the uniting power of brotherly feeling, as that which unites in heart and soul those who are most distant from one another locally, and also brings them together in outward circumstance. If this is the point of the comparison, then Aaron's beard and the hem of his garments stand just as diametrically opposed to one another as the dew of Hermon and the mountains of Zion. פּי is not the collar above, which gives no advance, much less the antithesis of two extremes, but the hem at the bottom (cf. שׂפה, Ex 26:4, of the edge of a curtain). It is also clear that שׁיּרד cannot now refer to the beard of Aaron, either as flowing down over the upper border of his robe, or as flowing down upon its hem; it must refer to the oil, for peaceable love that brings the most widely separated together is likened to the oil. This reference is also more appropriate to the style of the onward movement of the gradual Psalms, and is confirmed by Ps 133:3, where it refers to the dew, which takes the place of the oil in the other metaphor. When brethren united in harmonious love also meet together in one place, as is the case in Israel at the great Feasts, it is as when the holy, precious chrism, breathing forth the blended odour of many spices, upon the head of Aaron trickles down upon his beard, and from thence to the extreme end of his vestment. It becomes thoroughly perceptible, and also outwardly visible, that Israel, far and near, is pervaded by one spirit and bound together in unity of spirit.
This uniting spirit of brotherly love is now symbolised also by the dew of Hermon, which descends in drops upon the mountains of Zion. "What we read in the 133rd Psalm of the dew of Hermon descending upon the mountains of Zion," says Van de Velde in his Travels (Bd. i. S. 97), "is now become quite clear to me. Here, as I sat at the foot of Hermon, I understood how the water-drops which rose from its forest-mantled heights, and out of the highest ravines, which are filled the whole year round with snow, after the sun's rays have attenuated them and moistened the atmosphere with them, descend at evening-time as a heavy dew upon the lower mountains which lie round about as its spurs. One ought to have seen Hermon with its white-golden crown glistening aloft in the blue sky, in order to be able rightly to understand the figure. Nowhere in the whole country is so heavy a dew perceptible as in the districts near to Hermon." To this dew the poet likens brotherly love. This is as the dew of Hermon: of such pristine freshness and thus refreshing, possessing such pristine power and thus quickening, thus born from above (Ps 110:3), and in fact like the dew of Hermon which comes down upon the mountains of Zion - a feature in the picture which is taken from the natural reality; for an abundant dew, when warm days have preceded, might very well be diverted to Jerusalem by the operation of the cold current of air sweeping down from the north over Hermon. We know, indeed, from our own experience how far off a cold air coming from the Alps is perceptible and produces its effects. The figure of the poet is therefore as true to nature as it is beautiful. When brethren bound together in love also meet together in one place, and in fact when brethren out of the north unite with brethren in the south in Jerusalem, the city which is the mother of all, at the great Feasts, it is as when the dew of Mount Hermon, which is covered with deep, almost eternal snow,
(Note: A Haraunitish poem in Wetzstein's Lieder-Sammlungen begins: Arab. - - 'l-bâriḥat habbat ‛lynâ šarârt mn ‛âliya 'l-ṯlj, "Yesterday there blew across to me a spark from the lofty snow-mountain (the Hermon)," on which the commentator dictated to him the remark, that Arab. šarârt, the glowing spark, is either the snow-capped summit of the mountain glowing in the morning sun or a burning cold breath of air, for one says in everyday life Arab. 'l-ṣaqa‛ yaḥriq, the frost burns [vid. note to Ps 121:6].)
descends upon the bare, unfruitful - and therefore longing for such quickening - mountains round about Zion. In Jerusalem must love and all that is good meet. For there (שׁם as in Ps 132:17) hath Jahve commanded (צוּה as in Lev 25:21, cf. Ps 42:9; Ps 68:29) the blessing, i.e., there allotted to the blessing its rendezvous and its place of issue. את־הבּרכה is appositionally explained by חיּים: life is the substance and goal of the blessing, the possession of all possessions, the blessing of all blessings. The closing words עד־העולם (cf. Ps 28:9) belong to צוּה: such is God's inviolable, ever-enduring order.
Geneva 1599
133:1 "A Song of degrees of David." Behold, how good and how pleasant [it is] for brethren to dwell (a) together in unity!
(a) Because the greatest part was against David, though some favoured him, yet when he was established king at length, they joined all together like brothers: and therefore he shows by these similarities the convenience of brotherly love.
John Gill
133:1 Behold, how good and how pleasant it is,.... Aben Ezra thinks the word thing should be supplied; the thing is what follows;
for brethren to dwell together in unity: which the Targum interprets of Zion and Jerusalem, as two brethren; Aben Ezra of the priests; Kimchi of the King Messiah and the priest; and Jarchi, and Kimchi's father, of the Israelites; which is best of all, especially of those who are Israelites indeed; for this is not to be understood of all mankind, who are in some sense brethren, being all of one blood, and among whom peace is to be cultivated; nor merely of those of the same nation, under one and the same government, who should endeavour to live peaceably and quietly; nor of brethren in a strict natural state, who belong to the same family, and are of the same parents, and should be kindly affectioned one to another; but rather of such who are so in a spiritual sense, who have God for their fatherly adoption and regeneration, are related to Christ the firstborn among many brethren, and are members one of another, in the same church state; all which are a reason why they should love as brethren, and endeavour to keep the unity of the Spirit in the bond of peace, Mt 23:8, 1Pet 2:17; and "to dwell together in unity"; even as one man, as if one soul actuated them all; it is not only to dwell and abide in the house of God, where they have all a name and a place; but to associate together there, to go up to the house of God in company, and with delight to join together in acts of religious worship; to serve the Lord with one consent, with one mind and mouth to glorify God, and to be of one accord, having the same love; and to do all kind and good offices one to another in the most hearty and cordial manner; serving each other in love, bearing one another's burdens, sympathizing with each other in all circumstances, forgiving each other offences committed, praying with one another, and building up each other in their most holy faith, stirring up one another to love and to good works: now this is both "good" and "pleasant"; it is good, as being according to the will of God, the new command of Christ; what evidences the truth of regeneration, and of being the disciples of Christ; what makes the communion of saints comfortable and edifying, and without which a profession of religion is good for nothing: and it is pleasant to God and Christ, to angels and men, to the ministers of the Gospel, and to all about them and in a connection with them; and it is this which makes any particular dispensation in time delightful and agreeable; as the first times of the Gospel, and the latter day glory, the Philadelphian church state, which has its name from brotherly love; yea, it will be the glory and delight of heaven. Now this is ushered in with a note of attention and admiration, "behold", and with a note of exclamation, "how"; the psalmist pointing at some instance or instances of this kind, which were very amiable, and worthy of imitation; and suggesting that such a case is rare and wonderful, and inexpressibly good, profitable, and pleasant. Gussetius (z) renders it, "how good is the sabbatism of brethren, even gathered together"; for the exercise of religion, prayer, praise, &c.
(z) Ebr. Comment. p. 829.
Robert Jamieson, A. R. Fausset and David Brown
133:1 The blessings of fraternal unity. (Ps 133:1-3)
As the fragrant oil is refreshing, so this affords delight. The holy anointing oil for the high priest was olive oil mixed with four of the best spices (Ex 30:22, Ex 30:25, Ex 30:30). Its rich profusion typified the abundance of the Spirit's graces. As the copious dew, such as fell on Hermon, falls in fertilizing power on the mountains of Zion, so this unity is fruitful in good works.
132:1132:1: Զի՞ բարի կամ զի՞ վայելուչ, զի բնակին եղբարք ՚ի միասին[7663]։ [7663] Ոմանք.Երգ չուոց... Զինչ բարի կամ... զի բնակեն եղ՛՛։
1 Որքա՜ն բարի, որքա՜ն վայելուչ է, որ եղբայրները բնակւում են միասին,
133 Ահա ո՜րչափ բարի ու ո՜րչափ վայելուչ է Որ եղբայրները իրարու հետ միաբանութեամբ բնակին։
Զի՜ բարի կամ զի՜ վայելուչ, զի բնակեն եղբարք ի միասին:

132:1: Զի՞ բարի կամ զի՞ վայելուչ, զի բնակին եղբարք ՚ի միասին[7663]։
[7663] Ոմանք.Երգ չուոց... Զինչ բարի կամ... զի բնակեն եղ՛՛։
1 Որքա՜ն բարի, որքա՜ն վայելուչ է, որ եղբայրները բնակւում են միասին,
133 Ահա ո՜րչափ բարի ու ո՜րչափ վայելուչ է Որ եղբայրները իրարու հետ միաբանութեամբ բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
132:1132:1 Как хорошо и как приятно жить братьям вместе!
132:2 ὡς ως.1 as; how μύρον μυρον ointment; perfume ἐπὶ επι in; on κεφαλῆς κεφαλη head; top τὸ ο the καταβαῖνον καταβαινω step down; descend ἐπὶ επι in; on πώγωνα πωγων the πώγωνα πωγων the Ααρων ααρων Aarōn; Aaron τὸ ο the καταβαῖνον καταβαινω step down; descend ἐπὶ επι in; on τὴν ο the ᾤαν ωα the ἐνδύματος ενδυμα apparel αὐτοῦ αυτος he; him
132:2 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִ֭שְׁבַּע ˈnišbaʕ שׁבע swear לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH נָ֝דַ֗ר ˈnāḏˈar נדר vow לַ la לְ to אֲבִ֥יר ʔᵃvˌîr אָבִיר strong יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
132:2. sicut unguentum optimum in capite quod descendit in barbam barbam Aaron quod descendit super oram vestimentorum eiusLike the precious ointment on the head, that ran down upon the beard, the beard of Aaron, Which ran down to the skirt of his garment:
1. Behold, how good and how pleasant it is for brethren to dwell together in unity!
Behold, how good and how pleasant [it is] for brethren to dwell together in unity:

132:1 Как хорошо и как приятно жить братьям вместе!
132:2
ὡς ως.1 as; how
μύρον μυρον ointment; perfume
ἐπὶ επι in; on
κεφαλῆς κεφαλη head; top
τὸ ο the
καταβαῖνον καταβαινω step down; descend
ἐπὶ επι in; on
πώγωνα πωγων the
πώγωνα πωγων the
Ααρων ααρων Aarōn; Aaron
τὸ ο the
καταβαῖνον καταβαινω step down; descend
ἐπὶ επι in; on
τὴν ο the
ᾤαν ωα the
ἐνδύματος ενδυμα apparel
αὐτοῦ αυτος he; him
132:2
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִ֭שְׁבַּע ˈnišbaʕ שׁבע swear
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
נָ֝דַ֗ר ˈnāḏˈar נדר vow
לַ la לְ to
אֲבִ֥יר ʔᵃvˌîr אָבִיר strong
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
132:2. sicut unguentum optimum in capite quod descendit in barbam barbam Aaron quod descendit super oram vestimentorum eius
Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron, Which ran down to the skirt of his garment:
1. Behold, how good and how pleasant it is for brethren to dwell together in unity!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. При посвящении Аарона в первосвященники на его голову было излито миро в таком количестве (Лев VIII:12), что оно стекало на края одежд. Под последними разумеются, вероятно, нижние полы, что отвечает смыслу образа: как миро, излитое на Аарона, стекая с его головы дошло до нижнего края одежд, так и Иерусалим объединяет между собою самые разъединенные и удаленные части народа еврейского.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Brotherly Love.

1 Behold, how good and how pleasant it is for brethren to dwell together in unity! 2 It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; 3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.
Here see, I. What it is that is commended--brethren's dwelling together in unity, not only not quarrelling, and devouring one another, but delighting in each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that indeed may prevent enmity and strife (Gen. xiii. 9), but the goodness and pleasantness are for brethren to dwell together and so to dwell in unity, to dwell even as one (so some read it), as having one heart, one soul, one interest. David had many sons by many wives; probably he penned this psalm for their instruction, to engage them to love another, and, if they had done this, much of the mischief that arose in his family would have been happily prevented. The tribes of Israel had long had separate interests during the government of the Judges, and it was often of bad consequence; but now that they were united under one common head he would have them sensible how much it was likely to be for their advantage, especially since now the ark was fixed, and with it the place of their rendezvous for public worship and the centre of their unity. Now let them live in love.
II. How commendable it is: Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, the conformity of earth to heaven. It is good for us, for our honour and comfort. It is pleasant and pleasing to God and all good men; it brings constant delight to those who do thus live in unity. Behold, how good! We cannot conceive or express the goodness and pleasantness of it. Behold it is a rare thing, and therefore admirable. Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven on this earth! Behold it is an amiable thing, which will attract our hearts. Behold it is an exemplary thing, which, where it is, is to be imitated by us with a holy emulation.
III. How the pleasantness of it is illustrated.
1. It is fragrant as the holy anointing oil, which was strongly perfumed, and diffused its odours, to the great delight of all the bystanders, when it was poured upon the head of Aaron, or his successor the high priest, so plentifully that it ran down the face, even to the collar or binding of the garment, v. 2. (1.) This ointment was holy. So must our brotherly love be, with a pure heart, devoted to God. We must love those that are begotten for his sake that begat, 1 John v. 1. (2.) This ointment was a composition made up by a divine dispensatory; God appointed the ingredients and the quantities. Thus believers are taught of God to love one another; it is a grace of his working in us. (3.) It was very precious, and the like to it was not to be made for any common use. Thus holy love is, in the sight of God, of great price; and that is precious indeed which is so in God's sight. (4.) It was grateful both to Aaron himself and to all about him. So is holy love; it is like ointment and perfume which rejoice the heart. Christ's love to mankind was part of that oil of gladness with which he was anointed above his fellows. (5.) Aaron and his sons were not admitted to minister unto the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love; if we have it not we are nothing, 1 Cor. xiii. 1, 2.
2. It is fructifying. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary, malice and bitterness unfit us to receive it, 1 Pet. ii. 1. It is as the dew of Hermon, a common hill (for brotherly love is the beauty and benefit of civil societies), and as the dew that descended upon the mountains of Zion, a holy hill, for it contributes greatly to the fruitfulness of sacred societies. Both Hermon and Zion will wither without this dew. It is said of the dew that it tarrieth not for man, nor waiteth for the sons of men, Mic. v. 7. Nor should our love to our brethren stay for theirs to us (that is publican's love), but should go before it--that is divine love.
IV. The proof of the excellency of brotherly love. Loving people are blessed people. For, 1. They are blessed of God, and therefore blessed indeed: There, where brethren dwell together in unity, the Lord commands the blessing, a complicated blessing, including all blessings. It is God's prerogative to command the blessing, man can but beg a blessing. Blessings according to the promise are commanded blessings, for he has commanded his covenant for ever. Blessings that take effect are commanded blessings, for he speaks and it is done. 2. They are everlastingly blessed. The blessing which God commands on those that dwell in love is life for evermore; that is the blessing of blessings. Those that dwell in love not only dwell in God, but do already dwell in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of that blessedness. Those that live in love and peace shall have the God of love and peace with them now, and they shall be with him shortly, with him for ever, in the world of endless love and peace. How good then is it, and how pleasant!
Adam Clarke: Commentary on the Bible - 1831
133:2: Like the precious ointment - The composition of this holy anointing oil may be seen, Exo 30:23; sweet cinnamon, sweet calamus, cassia lignea, and olive oil. The odour of this must have been very agreeable, and serves here as a metaphor to point out the exquisite excellence of brotherly love.
Ran down upon the beard - The oil was poured upon the head of Aaron so profusely as to run down upon his garments. It is customary in the east to pour out the oil on the head so profusely as to reach every limb.
Albert Barnes: Notes on the Bible - 1834
133:2: It is like the precious ointment upon the head - That is, which was poured upon the head of the high priest, when consecrated to the holy office. The Hebrew is, "the good ointment." For a description of the ointment which was used in the consecration of the high priest, and the holy things of the sanctuary, see Exo 30:22-30. Compare the notes at Isa 61:3, on the phrase "oil of joy." Anointing with oil was common on festivals and joyous occasions (see the notes at Psa 23:5), and hence, it became an emblem of anything joyous, happy, beautiful; and the idea seemed to be carried to the highest degree when it was connected with the anointing of a high priest to the sacred duties of his office. There is no other resemblance between the idea of anointing with oil and that of harmony among brethren than this which is derived from the gladness - the joyousness - connected with such an anointing. The psalmist wished to give the highest idea of the pleasantness of such harmony; and he, therefore, compared it with that which was most beautiful to a pious mind - the idea of a solemn consecration to the highest office of religion. The comparison is one which would not unnaturally occur to a Jew.
That ran down upon the beard - Descending from the head upon the long, flowing beard. The idea here is that of copiousness, or abundance - as if so much ointment was poured forth as to descend on the whole person, consecrating the entire man.
Even Aaron's beard - The word "even" here, introduced by our translators, weakens the force and beauty of the comparison. The psalmist had the simple image of Aaron before his mind, without intending to compare him with any other.
That went down to the skirts of his garments - literally, "to the mouth of his garment." The idea is that the anointing oil was abundant enough to flow down so as to fall on his entire robe, diffusing a sweet fragrance all around. It is possible, though it may seem like a conceit, that the psalmist may have had an idea of unity in this, as if in the anointing of the high priest the whole man was consecrated, or was "united" in the consecration. It was not merely the head, but the beard, the raiment, the entire person, that partook of the fragrance of the anointing oil. Thus love in a Christian community is so abundant - so overflowing - that it spreads over all the spiritual body, the church; the same sweet and holy influence, represented by the oil of anointing, pervades all, and combines all in one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
133:2: It is like: Psa 141:5; Pro 27:9; Sol 1:3; Joh 12:3
that ran down: Exo 30:25-30; Lev 8:12
Geneva 1599
133:2 [It is] like the precious (b) ointment upon the head, that ran down upon the beard, [even] Aaron's beard: that went down to the skirts of his garments;
(b) The ointment was a figure of the graces which come from Christ the head of his Church.
John Gill
133:2 It is like the precious ointment upon the head,.... The composition which Moses was ordered to make of the principal spices, and therefore called precious; and which was poured on the heads of kings and priests, when they were anointed with it, Ex 30:23;
that ran down upon the beard, even Aaron's beard; this was put upon the head of Aaron when he was anointed, and so on any other high priest, and trickled down to his beard; see Ex 29:7. The reasons Kimchi and Ben Melech give, why the anointing of Aaron and other priests is mentioned, and not the anointing of a king, or of David himself, are, because the anointing of Aaron was first, and also more public and better known by the people;
that went down to the skirts of his garments; or, "the mouth" or "opening of his garments" (a); not the extremity of them, as our version inclines to; for not so great a quantity of oil was poured upon him; nor would it have been decent to have his clothes thus greased from top to bottom: but the upper part of his garment, the top of the coat, on which the beard lay, as Jarchi; the neck or collar of it, as Kimchi and Ben Melech; the hole in which the head went through when it was put on, about which there was a band, that it might not be rent, Ex 28:32; where the Septuagint use the same word as here. Suidas (b) says, David means the superior aperture of the garment, that which we call the neck or collar band; and so Theodoret: and the Arabic version renders it, the "aperture", or opening of it; and hitherto the ointment came. This was typical of the grace of the Spirit, the unction from the Holy One; which has been poured on Christ, the head of the church, without measure; and with which he has been anointed above his fellows; and from him it is communicated to all his members; to every one of which is given grace, according to the measure of the gift of Christ; and who from his fulness receive, and grace for grace: and particularly brotherly love is compared to this ointment; because of the preciousness of it, which is true of every grace; and because of the extensiveness of it, reaching to head and members, to Christ and all his saints, the meanest and lowest of them; and because of its fragrancy and sweet odour to all that are sensible of it; and because of its delightful, cheering, and refreshing nature; like ointment and perfume it rejoices the heart; yea, the worst things said, or reproofs given, in brotherly love, are like oil, pleasant and useful, Prov 27:9; and is as necessary for the saints, who are all priests unto God, to offer up their spiritual sacrifices; particularly that of prayer, which should be "without wrath", as well as without doubting; and to do all other duties of religion, which should spring from charity or love; as the anointing oil was to Aaron and his sons, in order to their officiating in the priest's office.
(a) , Sept. "super os", Montanus, Piscator; "super os, vel aperturam", Michaelis; "in capitium", Tigurine version; "upon the collar of his garments", Ainsworth. (b) In voce
John Wesley
133:2 Ointment - It is no less grateful and refreshing than that oil which was poured forth upon Aaron's head at the time of his consecration to the priestly office. Skirts - Not to the lower skirt or bottom of his sacerdotal garment, but to the upper skirt of it, or the mouth of it, as the Hebrew word properly signifies.
132:2132:2: Որպէս եւղ զի իջանէ ՚ի գլուխ եւ ՚ի մորո՛ւսն Ահարովնի, ՚ի մորուացն իջանէ ՚ի գրապանս զգեստո՛ւ նորա[7664]։ [7664] Ոմանք.՚Ի գրապան զգեստուց։
2 ինչպէս ազնիւ իւղ, որ իջնում է Ահարոնի գլխին ու մօրուքին, եւ մօրուքից սահում դէպի նրա զգեստի քղանցքները,
2 Այն ազնիւ իւղին պէս է, Որ գլխուն վրայէն մօրուքին վրայ, Ահարոնին մօրուքին վրայ վազեց Ու մինչեւ անոր զգեստներուն ծայրը իջաւ։
Որպէս եւղ զի իջանէ ի գլուխ եւ ի մորուսն Ահարոնի, ի մորուացն իջանէ ի գրապանս զգեստու նորա:

132:2: Որպէս եւղ զի իջանէ ՚ի գլուխ եւ ՚ի մորո՛ւսն Ահարովնի, ՚ի մորուացն իջանէ ՚ի գրապանս զգեստո՛ւ նորա[7664]։
[7664] Ոմանք.՚Ի գրապան զգեստուց։
2 ինչպէս ազնիւ իւղ, որ իջնում է Ահարոնի գլխին ու մօրուքին, եւ մօրուքից սահում դէպի նրա զգեստի քղանցքները,
2 Այն ազնիւ իւղին պէս է, Որ գլխուն վրայէն մօրուքին վրայ, Ահարոնին մօրուքին վրայ վազեց Ու մինչեւ անոր զգեստներուն ծայրը իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
132:2132:2 {Это} как драгоценный елей на голове, стекающий на бороду, бороду Ааронову, стекающий на края одежды его;
132:3 ὡς ως.1 as; how δρόσος δροσος the καταβαίνουσα καταβαινω step down; descend ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount Σιων σιων Siōn; Sion ὅτι οτι since; that ἐκεῖ εκει there ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τὴν ο the εὐλογίαν ευλογια commendation; acclamation καὶ και and; even ζωὴν ζωη life; vitality ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
132:3 אִם־ ʔim- אִם if אָ֭בֹא ˈʔāvō בוא come בְּ bᵊ בְּ in אֹ֣הֶל ʔˈōhel אֹהֶל tent בֵּיתִ֑י bêṯˈî בַּיִת house אִם־ ʔim- אִם if אֶ֝עֱלֶ֗ה ˈʔeʕᵉlˈeh עלה ascend עַל־ ʕal- עַל upon עֶ֥רֶשׂ ʕˌereś עֶרֶשׂ couch יְצוּעָֽי׃ yᵊṣûʕˈāy יָצוּעַ couch
132:3. sicut ros Hermon qui descendit super montana Sion quoniam ibi mandavit Dominus benedictionem vitam usque in aeternumAs the dew of Hermon, which descendeth upon mount Sion. For there the Lord hath commanded blessing, and life for evermore.
2. It is like the precious oil upon the head, that ran down upon the beard, even Aaron’s beard; that came down upon the skirt of his garments;
It is like the precious ointment upon the head, that ran down upon the beard, [even] Aaron' s beard: that went down to the skirts of his garments:

132:2 {Это} как драгоценный елей на голове, стекающий на бороду, бороду Ааронову, стекающий на края одежды его;
132:3
ὡς ως.1 as; how
δρόσος δροσος the
καταβαίνουσα καταβαινω step down; descend
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
Σιων σιων Siōn; Sion
ὅτι οτι since; that
ἐκεῖ εκει there
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
τὴν ο the
εὐλογίαν ευλογια commendation; acclamation
καὶ και and; even
ζωὴν ζωη life; vitality
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
132:3
אִם־ ʔim- אִם if
אָ֭בֹא ˈʔāvō בוא come
בְּ bᵊ בְּ in
אֹ֣הֶל ʔˈōhel אֹהֶל tent
בֵּיתִ֑י bêṯˈî בַּיִת house
אִם־ ʔim- אִם if
אֶ֝עֱלֶ֗ה ˈʔeʕᵉlˈeh עלה ascend
עַל־ ʕal- עַל upon
עֶ֥רֶשׂ ʕˌereś עֶרֶשׂ couch
יְצוּעָֽי׃ yᵊṣûʕˈāy יָצוּעַ couch
132:3. sicut ros Hermon qui descendit super montana Sion quoniam ibi mandavit Dominus benedictionem vitam usque in aeternum
As the dew of Hermon, which descendeth upon mount Sion. For there the Lord hath commanded blessing, and life for evermore.
2. It is like the precious oil upon the head, that ran down upon the beard, even Aaron’s beard; that came down upon the skirt of his garments;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. С горы Ермон очень богатой влагой и сильными росами, последние часто доносились ветрами и до Сиона, освежая и поддерживая на последнем растительность. Как ценно миро на главе Аарона, как благодетельна роса Ермонская, так ценно и благодетельно объединение всех евреев около Иерусалима, нового центра религиозной и административной жизни.
Adam Clarke: Commentary on the Bible - 1831
133:3: As the dew of Hermon, and as the dew that descended upon the mountains of Zion - This was not Mount Zion, ציון tsiyon, in Jerusalem, but Sion, שיאן which is a part of Hermon, see Deu 4:48 : "Mount Sion, which is Hermon." On this mountain the dew is very copious. Mr. Maundrell says that "with this dew, even in dry weather, their tents were as wet as if it had rained the whole night." This seems to show the strength of the comparison.
For there - Where this unity is.
The Lord commanded the blessing - That is, an everlasting life. There he pours out his blessings, and gives a long and happy life.
For other particulars, see the commentators passim, and the following analysis.
Albert Barnes: Notes on the Bible - 1834
133:3: As the dew of Hermon ... - On the situation of Mount Hermon, see the notes at Psa 89:12. The literal rendering of this passage would be, "Like the dew of Hermon which descends on the mountains of Zion." According to our version two things are referred to: the dew of Hermon, and the dew on the mountains of Zion, But this is not in the original. There no dew is referred to but that which belongs to Hermon. It has, of course, been made a question how the dew of Hermon, a remote mountain, could be said to descend on the mountains of Zion, and our translators have sought to solve the difficulty by inserting the words "and as the dew." Some have supposed that the proper interpretation is to refer the comparison in the passage to the dew of Hermon, and that all which follows is an application of the thought: "Like the dew of Hermon is the influence which comes down upon the mountains of Zion," etc.
The most probable and plausible interpretation, however, it seems to me, is, that the mind of the poet was turned to the dew of Hermon - to the gentleness, and the copiousness, and the vivifying nature of that dew - diffusing beauty and abundance all around - and that he thought of that dew, or dew like that, as descending on the mountains of Zion. Not that the dew of Hermon actually descended there; but when changing the comparison, in illustration of brotherly love, from oil to dew, he most naturally thought (perhaps from some former observation) of the dew of Hermon, and immediately thought of Zion as if that dew descended there: that is, love, unity, and concord there would be as if the dew of Hermon should descend on the barren hills of Zion or Jerusalem, there diffusing beauty, abundance, fertility. The comparison of the influence of brotherly love, or unity, with dew is not a forced or unnatural one. So calm, so gentle, so refreshing on the tender grain, on the young plants, on the flowers, is dew, that it is a striking image of the influences which produce brotherly love and harmony.
For there the Lord commanded the blessing - He appointed that as the place of worship; as the seat of his residence; the source of all holy influences. See Psa 78:67-69, note; Psa 87:2, note.
Even life for evermore - literally, "Life to eternity." That is, such influences go from that place as to lead to eternal life, or as to secure eternal life. It is in Zion, in his church, that he has made known the way to eternal life, and the means by which it may be obtained. To the end of the world this beautiful psalm will be sung in the church alike as expressing the charm which there is in unity among brethren and in the church; and as tending to promote that unity whose beauty it is designed to commend. Happy will be that day when the church shall be so united that it may be sung everywhere, as expressing what is, and not merely what should be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
133:3: As the dew of Hermon: Mr. Maundrell says, "We were sufficiently instructed by experience what the holy Psalmist means by 'the dew of Hermon,' our tents being as wet with it as if it had rained all night." Some suppose that Zion here means a part of Mount Hermon (Deu 4:48); but it is not written Sion here, but Zion, which is at Jerusalem. Deu 3:8, Deu 3:9, Deu 4:48; Jos 13:11
for there the Lord: Psa 42:8; Lev 25:21; Deu 28:8
even life: Psa 16:11, Psa 21:4; Joh 4:14, Joh 5:24, Joh 5:29, Joh 6:50, Joh 6:51, Joh 6:68, Joh 11:25, Joh 11:26; Rom 5:21; Rom 6:23; Jo1 2:25, Jo1 5:11; Rev 1:18
Geneva 1599
133:3 As the dew of (c) Hermon, [and as the dew] that descended upon the mountains of Zion: for (d) there the LORD commanded the blessing, [even] life for evermore.
(c) By Hermon and Zion he means the plentiful country about Jerusalem.
(d) Where there is such concord.
John Gill
133:3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion,.... Hermon was a very high hill beyond Jordan; the Sidonians called it Sirion, and the Amorites Shenir, Deut 3:8; hence Shenir and Hermon are mentioned together, Song 4:8; and sometimes Sion or Seon, Deut 4:48; and is the Zion here intended; for the dew of Hermon could never descend on the mountain of Zion near Jerusalem, which was a hundred miles distant; besides Zion was but one mountain, these many. Hermon was remarkable for its dew, which still continues: a traveller (c), one of our own country, and whose fidelity is to be depended on, lying in tents near this hill one night, says,
"we were sufficiently instructed by experience what the holy psalmist means by the dew of Hermon; our tents being as wet with it as if it had rained all night.''
The mountains of Zion were those that were near to Zion, and not the mountain itself, those that were round about Jerusalem, on which the dew also fell in great plenty; and to which unity among brethren is here compared, because it comes from God in heaven, as the dew does. Saints are taught of God to love one another; contentions and quarrels come from lusts within, but this comes from above, from the Father of lights; and, because of its gentle nature, this makes men pure, and peaceable, and gentle, and easy to be entreated; as the dew falls gently in a temperate and moderate air, not in stormy and blustering weather: and because of its cooling nature; it allays the heats and animosities in the minds of men; and because it makes the saints fruitful, and to grow and increase in good works;
for there the Lord commanded the blessing; either in the mountains of Zion; so Kimchi: and if Mount Zion is meant by it, the church, often signified thereby, is the dwelling place of the Lord; here he records his name and blesses; here his word is preached, which is full of blessings; and here ordinances are administered, which are blessed of God to his people. Theodoret thinks some respect is had to the pouring down of the Spirit on the apostles in Jerusalem, on the day of Pentecost: but rather the sense is, where brethren dwell together in unity, there the God of love and peace is; the Gospel of the grace of God is continued; and the ordinances of it made beneficial to the souls of men, they meeting together in peace and concord; see 2Cor 13:11. God is said to "command the blessing" when he promises it, and makes it known to his people, or bestows it on them, Ps 105:8;
even life for evermore: the great blessing of all, which includes all others, and in which they issue, the promise of the covenant, the blessing of the Gospel; which is in the hands of Christ, and comes through him to all his people; to the peacemakers particularly, that live in love and peace; these shall live for ever in a happy eternity, and never die, or be hurt of the second death.
(c) Maundrell's Travels, p. 57. Ed. 7.
John Wesley
133:3 Zion - It is as desirable as the dew which falls upon mount Hermon, nay, as desirable as that heavenly dew of God's ordinances and graces which he hath commanded to fall upon the mountains of Zion and Moriah, and others which are round about Jerusalem. There - Where brethren live in peace and unity.
Robert Jamieson, A. R. Fausset and David Brown
133:3 there--that is, in Zion, the Church; the material Zion, blessed with enriching dews, suggests this allusion the source of the influence enjoyed by the spiritual Zion.
commanded the blessing--(Compare Ps 68:28).
stand in the house of the Lord--at the time of the evening sacrifice, to unite in praising God in their name and that of the people, using appropriate gestures, to which the priests reply, pronouncing the Mosaic blessing which they alone could pronounce. A fit epilogue to the whole pilgrim-book, Psalms 120-134.
by night--the evening service (Ps 141:2), as opposed to morning (Ps 92:2).
132:3132:3: Որպէս ցօղ զի ցօղէ ՚ի Հերմոնէ, ՚ի վերայ լերին Սիովնի։ Անդ պատրաստեա՛ց Տէր զօրհնութիւն, եւ զկեանսն յաւիտենից[7665]։ Տունք. դ̃։[7665] Ոմանք.Զի ցօղէ յԱհերմոնէ... Տէր անդ պատրաստեաց զօրհնութիւն իւր, եւ։
3 ինչպէս ցօղ, որ Հերմոնից ցօղւում է Սիոն լերան վրայ: Այնտեղ պատրաստեց Տէրն օրհնութիւնն ու կեանքը յաւիտենական:
3 Սիօնի լեռներուն վրայ իջած Հերմոնի շաղին պէս է, Վասն զի Տէրը հոն հաստատեց օրհնութիւնը Ու կեանքը մինչեւ յաւիտեան։
Որպէս ցօղ զի ցօղէ ի Հերմոնէ ի վերայ լերին Սիոնի. անդ պատրաստեաց Տէր զօրհնութիւն, եւ զկեանսն յաւիտենից:

132:3: Որպէս ցօղ զի ցօղէ ՚ի Հերմոնէ, ՚ի վերայ լերին Սիովնի։ Անդ պատրաստեա՛ց Տէր զօրհնութիւն, եւ զկեանսն յաւիտենից[7665]։ Տունք. դ̃։
[7665] Ոմանք.Զի ցօղէ յԱհերմոնէ... Տէր անդ պատրաստեաց զօրհնութիւն իւր, եւ։
3 ինչպէս ցօղ, որ Հերմոնից ցօղւում է Սիոն լերան վրայ: Այնտեղ պատրաստեց Տէրն օրհնութիւնն ու կեանքը յաւիտենական:
3 Սիօնի լեռներուն վրայ իջած Հերմոնի շաղին պէս է, Վասն զի Տէրը հոն հաստատեց օրհնութիւնը Ու կեանքը մինչեւ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
132:3132:3 как роса Ермонская, сходящая на горы Сионские, ибо там заповедал Господь благословение и жизнь на веки.
132:4 אִם־ ʔim- אִם if אֶתֵּ֣ן ʔettˈēn נתן give שְׁנַ֣ת šᵊnˈaṯ שֵׁנָה sleep לְ lᵊ לְ to עֵינָ֑י ʕênˈāy עַיִן eye לְֽ lᵊˈ לְ to עַפְעַפַּ֥י ʕafʕappˌay עַפְעַפִּים beaming eyes תְּנוּמָֽה׃ tᵊnûmˈā תְּנוּמָה slumber
3. Like the dew of Hermon, that cometh down upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.
As the dew of Hermon, [and as the dew] that descended upon the mountains of Zion: for there the LORD commanded the blessing, [even] life for evermore:

132:3 как роса Ермонская, сходящая на горы Сионские, ибо там заповедал Господь благословение и жизнь на веки.
132:4
אִם־ ʔim- אִם if
אֶתֵּ֣ן ʔettˈēn נתן give
שְׁנַ֣ת šᵊnˈaṯ שֵׁנָה sleep
לְ lᵊ לְ to
עֵינָ֑י ʕênˈāy עַיִן eye
לְֽ lᵊˈ לְ to
עַפְעַפַּ֥י ʕafʕappˌay עַפְעַפִּים beaming eyes
תְּנוּמָֽה׃ tᵊnûmˈā תְּנוּמָה slumber
3. Like the dew of Hermon, that cometh down upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.
ru▾ bhs-gloss▾ erva_1895▾