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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По возвращении из плена евреи позаботились о восстановлении правильного богослужения по закону Моисея. Благочестивый писатель и побуждает левитов и священников к достойному выполнении обязанностей служения при храме. Видом этого служения должна быть и ночная молитва пред Богом, за каковое ревностное служение Господь наградит достойно Его чтущих (1-3: ст.). В словах "благословите Господа во время ночи", призывающий к постоянному бодрствованию и славословию Бога, основание к употреблению его на полуночнице.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is the last of the fifteen songs of degrees; and, if they were at any time sung all together in the temple-service, it is fitly made the conclusion of them, for the design of it is to stir up the ministers to go on with their work in the night, when the solemnities of the day were over. Some make this psalm to be a dialogue. I. In the first two verses, the priests or Levites who sat up all night to keep the watch of the house of the Lord are called upon to spend their time while they were upon the guard, not in idle talk, but in the acts of devotion. II. In the last verse those who were thus called upon to praise God pray for him that gave them the exhortation, either the high priest or the captain of the guard. Or thus: those who did that service did mutually exhort one another and pray for one another. In singing this psalm we must both stir up ourselves to give glory to God and encourage ourselves to hope for mercy and grace from him.
Adam Clarke: Commentary on the Bible - 1831
An exhortation to praise God in his sanctuary, Psa 134:1-3.
This is the last of the fifteen Psalms called Psalms of degrees. Who was the author is uncertain; it is attributed to David only by the Syriac; it is intimately connected with the two preceding Psalms, and is an exhortation to the priests and Levites who kept nightly watch in the temple, to the assiduous in praising the Lord. It seems to consist of two parts: 1. An exhortation, probably from the high priest, to those priests and Levites who kept watch in the temple by night, to spend their time profitably, and duly celebrate the praises of God, Psa 134:1, Psa 134:2. The second part, which is contained in the Psa 134:3, is the prayer of the priests and Levites for the high priest, who seems now to be going to his rest.
Albert Barnes: Notes on the Bible - 1834
134:0: This is the last psalm of the collection or group called "Songs of Degrees," and it is of the nature of a doxology as now sung in our places of worship. Its author is unknown. From anything that appears in the psalm itself, it may have been composed originally to occupy the very place which it does occupy here. The psalm is a summons to praise, and it would seem not improbable that it was designed to be sung by alternate choirs - the first Psa 134:1-2 representing the people approaching the sanctuary, calling on those who habitually serve God there - the ministers of religion - to lift up their hands in the sanctuary and to praise the Lord; the second Psa 134:3, the response of the priests or the ministers of religion, pronouncing a blessing on the people - a blessing as proceeding out of Zion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 134:1, An exhortation to bless God.
Psa 120:1, Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1, Psa 126:1, Psa 127:1, Psa 128:1 *titles Psa 129:1, Psa 130:1, Psa 131:1, Psa 132:1, Psa 133:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Night-Watch Greeting and Counter-Greeting
This Psalm consists of a greeting, Ps 134:1-2, and the reply thereto. The greeting is addressed to those priests and Levites who have the night-watch in the Temple; and this antiphon is purposely placed at the end of the collection of Songs of degrees in order to take the place of a final beracha. In this sense Luther styles this Psalm epiphonema superiorum. It is also in other respects (vid., Symbolae, p. 66) an appropriate finale.
John Gill
INTRODUCTION TO PSALM 134
A Song of degrees. This is the last of the psalms called "songs of degrees"; of which See Gill on Ps 120:1, title. It is thought to be written by David, either when he brought the ark to Zion, 2Kings 6:17; or rather when he numbered the Levites, and appointed them their service, 1Chron 23:26. So the Syriac inscription,
""a psalm" of David, concerning the priests, whom he appointed to wait on the ministry of the Lord in the nights; but, spiritually, an instruction of life.''
Aben Ezra connects it with the preceding psalm,
"as the dew of Hermon ye shall be that bless; behold, therefore, ye are bound to bless the Lord?''.
133:0133:1: Օրհնութիւնք Աշտիճանաց. ՃԼԳ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
Օրհնութիւնք աստիճանաց:

133:1: Օրհնութիւնք Աշտիճանաց. ՃԼԳ։
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Աստիճաններուն երգը
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133:0133:0 Песнь восхождения.
133:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent ἰδοὺ ιδου see!; here I am δὴ δη in fact εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master πάντες πας all; every οἱ ο the δοῦλοι δουλος subject κυρίου κυριος lord; master οἱ ο the ἑστῶτες ιστημι stand; establish ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ἐν εν in αὐλαῖς αυλη courtyard; fold οἴκου οικος home; household θεοῦ θεος God ἡμῶν ημων our
133:1 שִׁ֥יר šˌîr שִׁיר song הַֽ hˈa הַ the מַּעֲלֹ֗ות mmaʕᵃlˈôṯ מַעֲלָה ascent לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David הִנֵּ֣ה hinnˈē הִנֵּה behold מַה־ mah- מָה what טֹּ֭וב ˈṭṭôv טֹוב good וּ û וְ and מַה־ mah- מָה what נָּעִ֑ים nnāʕˈîm נָעִים pleasant שֶׁ֖בֶת šˌeveṯ ישׁב sit אַחִ֣ים ʔaḥˈîm אָח brother גַּם־ gam- גַּם even יָֽחַד׃ yˈāḥaḏ יַחַד gathering
133:1. canticum graduum ecce benedicite Domino omnes servi Domini qui statis in domo DominiA gradual canticle. Behold now bless ye the Lord, all ye servants of the Lord: Who stand in the house of the Lord, in the courts of the house of our God.
A Song of Ascents.
133:1. A Canticle in steps: of David. Behold, how good and how pleasing it is for brothers to dwell in unity.
133:1. A Song of degrees of David. Behold, how good and how pleasant [it is] for brethren to dwell together in unity!
KJV Chapter [134] A Song of degrees:

133:0 Песнь восхождения.
133:1
ᾠδὴ ωδη song
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
εὐλογεῖτε ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
πάντες πας all; every
οἱ ο the
δοῦλοι δουλος subject
κυρίου κυριος lord; master
οἱ ο the
ἑστῶτες ιστημι stand; establish
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
ἐν εν in
αὐλαῖς αυλη courtyard; fold
οἴκου οικος home; household
θεοῦ θεος God
ἡμῶν ημων our
133:1
שִׁ֥יר šˌîr שִׁיר song
הַֽ hˈa הַ the
מַּעֲלֹ֗ות mmaʕᵃlˈôṯ מַעֲלָה ascent
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
הִנֵּ֣ה hinnˈē הִנֵּה behold
מַה־ mah- מָה what
טֹּ֭וב ˈṭṭôv טֹוב good
וּ û וְ and
מַה־ mah- מָה what
נָּעִ֑ים nnāʕˈîm נָעִים pleasant
שֶׁ֖בֶת šˌeveṯ ישׁב sit
אַחִ֣ים ʔaḥˈîm אָח brother
גַּם־ gam- גַּם even
יָֽחַד׃ yˈāḥaḏ יַחַד gathering
133:1. canticum graduum ecce benedicite Domino omnes servi Domini qui statis in domo Domini
A gradual canticle. Behold now bless ye the Lord, all ye servants of the Lord: Who stand in the house of the Lord, in the courts of the house of our God.
A Song of Ascents.
133:1. A Canticle in steps: of David. Behold, how good and how pleasing it is for brothers to dwell in unity.
133:1. A Song of degrees of David. Behold, how good and how pleasant [it is] for brethren to dwell together in unity!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
134:1: Behold, bless ye the Lord - I believe הנה hinneh should be taken here in the sense of take heed! Be upon your guard; you serve a jealous God; provoke him not.
Which by night stand - Who minister during the night.
Albert Barnes: Notes on the Bible - 1834
134:1: Behold - As if calling attention to the fact that they were there, or had come.
Bless ye the Lord - Praise Yahweh. Making known their desire that God should be praised, and calling on those who presided over the public worship of the sanctuary to engage now in that service as expressive of their feelings.
All ye servants of the Lord - The priests or ministers of religion, appointed especially to this service.
Which by night stand in the house of the Lord - There was a class of singers in the temple who devoted the night, or a part of the night, to praise; and it is possible that this service may have been, as it was subsequently in some of the monasteries, continued by succeeding choirs, during the entire night. Thus in Ch1 9:33, it is said, "And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free, for they were employed in that work day and night." This class is particularly addressed in this psalm, as if they were especially favored, or as if they especially possessed the ear of God in the silence of the night, and when the world slumbered around them. There is something favorable to devotion in the silence of the night; when the world sleeps; when we are alone with God; when it seems as if God would more particularly attend to our cry since the rest of the world is still, and does not (as it were) need his care. All this may be fancy; but the effect may be to make the mind more solemn, and better suited for devotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
134:1: bless ye: Psa 103:21, Psa 135:1, Psa 135:2, Psa 135:19-21; Ch1 23:30-32; Rev 19:5
which by night: Psa 130:6; Lev 8:35; Ch1 9:23, Ch1 9:33; Luk 2:37; Rev 7:15
Carl Friedrich Keil and Franz Delitzsch
134:1
The Psalm begins, like its predecessor, with הנּה; there is directs attention to an attractive phenomenon, here to a duty which springs from the office. For that it is not the persons frequenting the Temple who are addressed is at once clear from the fact that the tarrying of these in the Temple through the night, when such a thing did actually occur (Lk 2:37), was only an exception. And then, however, from the fact that עמד is the customary word for the service of the priests and Levites, Deut 10:8; Deut 18:7; 1Chron 23:30; 2Chron 29:11 (cf. on Is 61:10, and Ps 110:4), which is also continued in the night, 1Chron 9:33. Even the Targum refers Ps 134:1 to the Temple-watch. In the second Temple the matter was arranged thus. After midnight the chief over the gate-keepers took the keys of the inner Temple and went with some of the priests through the little wicket of the Fire Gate (שׁער בית המוקד). In the inner court this patrol divided into two companies, each with a burning torch; one company turned west, the other east, and so they compassed the court to see whether everything was in readiness for the service of the dawning day. At the bakers' chamber, in which the Mincha of the high priest was baked (לשׁכת עשׂי הביתין), they met with the cry: All is well. In the meanwhile the rest of the priests also arose, bathed, and put on their garments. Then they went into the stone chamber (one half of which was the place of session of the Sanhedrim), where, under the superintendence of the chief over the drawing of the lots and of a judge, around whom stood all the priests in their robes of office, the functions of the priests in the service of the coming day were assigned to them by lot (Lk 1:9). Accordingly Tholuck, with Kster, regards Ps 134:1. and Ps 134:3 as the antiphon of the Temple-watch going off duty and those coming on. It might also be the call and counter-call with which the watchmen greeted one another when they met. But according to the general keeping of the Psalm, Ps 134:1. have rather to be regarded as a call to devotion and intercession, which the congregation addresses to the priests and Levites entrusted with the night-service in the Temple. It is an error to suppose that "in the nights" can be equivalent to "early and late." If the Psalter contains Morning Psalms (Ps 3:1-8, Ps 63:1-11) and Evening Psalms (Ps 4:1-8, Ps 141:1-10), why should it then not contain a vigil Psalm? On this very ground Venema's idea too, that בּלּילות is syncopated from בּהלּילות, "with Hallels, i.e., praises," is useless. Nor is there any reason for drawing ἐν ταῖς νυξίν, as the lxx does, to Ps 134:2,
(Note: The lxx adjusts the shortening of Ps 134:1 arising from this, by reading בחצרות בית אלהינו העמדים בבית ה after Ps 135:2.)
or, what would be more natural, to the בּרכוּ that opens the Psalm, since it is surely not strange that, so long as the sanctuary was standing, a portion of the servants of God who ministered in it had to remain up at night to guard it, and to see to it that nothing was wanting in the preparations for the early service. That this ministering watching should be combined with devotional praying is the purport of the admonition in Ps 134:2. Raising suppliant hands (ידכם, negligently written for ידיכם) towards the Most Holy Place (τὰ ἅγια), they are to bless Jahve. קדשׁ (according to B. Sota 39a, the accusative of definition: in holiness, i.e., after washing of hands), in view of Ps 28:2; Ps 5:8; Ps 138:2 (cf. רום in Hab 3:10), has to be regarded as the accusative of the direction.
Geneva 1599
134:1 "A Song of degrees." Behold, bless ye the LORD, all [ye] (a) servants of the LORD, which by night stand in the house of the LORD.
(a) You who are Levites and chiefly appointed to this office.
John Gill
134:1 Behold, bless ye the Lord, all ye servants of the Lord,.... All men are of right the servants of God being his creatures; and are under obligation, through his providential goodness, to bless and praise him; though they are not all in fact so: but all good men are, being made so by the power of divine grace; which frees them from the servitude of sin, Satan, and the world, and makes them willing to serve the Lord; as they do in righteousness and holiness, with reverence and godly fear, heartily and willingly, and with great pleasure; and yet have no dependence on any service they perform: and as these are under the highest obligations to bless the Lord; the is, to ascribe greatness to him, to give him the glory of his works, and thanks for his mercies, temporal and spiritual; so they do in this way, and for those things, bless and praise him, to which they are here excited;
which by night stand in the house of the Lord: according to Kimchi, these were the wise and holy men, that rose from their beds in the night, and went to pray in the temple, and to praise the Lord; and such a holy person was Anna, Lk 2:37; according to R. Obadiah and Arama, they were such who continued in the chambers of the temple in the night season to study in the law and in the expositions of it: but it is generally interpreted of the priests and Levites, who watched in the temple by night, that it might not be profaned nor plundered; and they were obliged to stand, for none might sit in the temple but a king of the house of David (d). The priests watched in three places, and the Levites in twenty one, according to the Jewish Misnah (e). The Targum is,
"who stand in the watch house of the sanctuary of the Lord, and praise in the nights;''
which was one part of their service, 1Chron 9:33. Under the Gospel dispensation all the saints are priests, and they have a place in the house of the Lord; where they wait upon him in his ordinances, and serve him, and which they do continually. Some understand, by "nights", times of affliction, darkness, and desertion.
(d) Maimon. Beth Habbechirah, c. 7. s. 6. (e) Middot, c. 1. s. 1.
John Wesley
134:1 Servant - Peculiarly so called, priests and Levites. Night - Not only by day, but also by night, when their watch was more necessary. Stand - Serve or minister.
133:1133:1: Աստ օրհնեցէ՛ք ամենայն ծառայք Տեառն զՏէր, ո՛ կայք ՚ի տուն Տեառն ՚ի գաւիթս Աստուծոյ մերոյ[7666]։ [7666] Ոմանք.Երգ չուոց... եւ ՚ի գաւ՛՛։
1 Այստեղ օրհնեցէ՛ք Տիրոջը, Տիրոջ բոլո՛ր ծառաներ, որ գտնւում էք Տիրոջ տանը եւ մեր Աստծու գաւիթներում:
134 Աղէ՜, օրհնեցէ՛ք Տէրը, ով Տէրոջ բոլոր ծառաներ, Որ Տէրոջ տունը կը կենաք գիշերները։
Աստ օրհնեցէք, ամենայն ծառայք Տեառն, զՏէր, ո կայք ի տան Տեառն [781]եւ ի գաւիթս Աստուծոյ մերոյ,`` ի գիշերի:

133:1: Աստ օրհնեցէ՛ք ամենայն ծառայք Տեառն զՏէր, ո՛ կայք ՚ի տուն Տեառն ՚ի գաւիթս Աստուծոյ մերոյ[7666]։
[7666] Ոմանք.Երգ չուոց... եւ ՚ի գաւ՛՛։
1 Այստեղ օրհնեցէ՛ք Տիրոջը, Տիրոջ բոլո՛ր ծառաներ, որ գտնւում էք Տիրոջ տանը եւ մեր Աստծու գաւիթներում:
134 Աղէ՜, օրհնեցէ՛ք Տէրը, ով Տէրոջ բոլոր ծառաներ, Որ Տէրոջ տունը կը կենաք գիշերները։
zohrab-1805▾ eastern-1994▾ western am▾
133:1133:1 Благословите ныне Господа, все рабы Господни, стоящие в доме Господнем, [во дворах дома Бога нашего,] во время ночи.
133:2 ἐν εν in ταῖς ο the νυξὶν νυξ night ἐπάρατε επαιρω lift up; rear up τὰς ο the χεῖρας χειρ hand ὑμῶν υμων your εἰς εις into; for τὰ ο the ἅγια αγιος holy καὶ και and; even εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master
133:2 כַּ ka כְּ as † הַ the שֶּׁ֤מֶן ššˈemen שֶׁמֶן oil הַ ha הַ the טֹּ֨וב׀ ṭṭˌôv טֹוב perfume עַל־ ʕal- עַל upon הָ hā הַ the רֹ֗אשׁ rˈōš רֹאשׁ head יֹרֵ֗ד yōrˈēḏ ירד descend עַֽל־ ʕˈal- עַל upon הַ ha הַ the זָּקָ֥ן zzāqˌān זָקָן beard זְקַֽן־ zᵊqˈan- זָקָן beard אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron שֶׁ֝ ˈše שַׁ [relative] יֹּרֵ֗ד yyōrˈēḏ ירד descend עַל־ ʕal- עַל upon פִּ֥י pˌî פֶּה mouth מִדֹּותָֽיו׃ middôṯˈāʸw מַד cloth
133:2. in noctibus levate manus vestras ad sanctum et benedicite DominoIn the nights lift up your hands to the holy places, and bless ye the Lord.
1. Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
133:2. It is like the ointment on the head that descended to the beard, the beard of Aaron, which descended to the hem of his garment.
133:2. [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;
Behold, bless ye the LORD, all [ye] servants of the LORD, which by night stand in the house of the LORD:

133:1 Благословите ныне Господа, все рабы Господни, стоящие в доме Господнем, [во дворах дома Бога нашего,] во время ночи.
133:2
ἐν εν in
ταῖς ο the
νυξὶν νυξ night
ἐπάρατε επαιρω lift up; rear up
τὰς ο the
χεῖρας χειρ hand
ὑμῶν υμων your
εἰς εις into; for
τὰ ο the
ἅγια αγιος holy
καὶ και and; even
εὐλογεῖτε ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
133:2
כַּ ka כְּ as
הַ the
שֶּׁ֤מֶן ššˈemen שֶׁמֶן oil
הַ ha הַ the
טֹּ֨וב׀ ṭṭˌôv טֹוב perfume
עַל־ ʕal- עַל upon
הָ הַ the
רֹ֗אשׁ rˈōš רֹאשׁ head
יֹרֵ֗ד yōrˈēḏ ירד descend
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
זָּקָ֥ן zzāqˌān זָקָן beard
זְקַֽן־ zᵊqˈan- זָקָן beard
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
שֶׁ֝ ˈše שַׁ [relative]
יֹּרֵ֗ד yyōrˈēḏ ירד descend
עַל־ ʕal- עַל upon
פִּ֥י pˌî פֶּה mouth
מִדֹּותָֽיו׃ middôṯˈāʸw מַד cloth
133:2. in noctibus levate manus vestras ad sanctum et benedicite Domino
In the nights lift up your hands to the holy places, and bless ye the Lord.
133:2. It is like the ointment on the head that descended to the beard, the beard of Aaron, which descended to the hem of his garment.
133:2. [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;
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
A Call to Bless God.

1 Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD. 2 Lift up your hands in the sanctuary, and bless the LORD. 3 The LORD that made heaven and earth bless thee out of Zion.
This psalm instructs us concerning a two-fold blessing:--
I. Our blessing God, that is, speaking well of him, which here we are taught to do, v. 1, 2. 1. It is a call to the Levites to do it. They were the servants of the Lord by office, appointed to minister in holy things; they attended the sanctuary, and kept the charge of the house of the Lord, Num. iii. 6, &c. Some of them did by night stand in the house of the Lord, to guard the holy things of the temple, that they might not be profaned, and the rich things of the temple, that they might not be plundered. While the ark was in curtains there was the more need of guards upon it. They attended likewise to see that neither the fire on the altar nor the lamps in the candlestick went out. Probably it was usual for some devout and pious Israelites to sit up with them; we read of one that departed not from the temple night or day, Luke ii. 37. Now these are here called upon to bless the Lord. Thus they must keep themselves awake by keeping themselves employed. Thus they must redeem time for holy exercises; and how can we spend our time better than in praising God? It would be an excellent piece of husbandry to fill up the vacancies of time with pious meditations and ejaculations; and surely it is a very modest and reasonable to converse with God when we have nothing else to do. Those who stood in the house of the Lord must remember where they were, and that holiness and holy work became that house. Let them therefore bless the Lord; let them all do it in concert, or each by himself; let them lift up their hands in the doing of it, in token of the lifting up of their hearts. Let them lift up their hands in holiness (so Dr. Hammond reads it) or in sanctification, as it is fit when they lift them up in the sanctuary; and let them remember that when they were appointed to wash before they went in to minister they were thereby taught to lift up holy hands in prayer and praise. 2. It is a call to us to do it, who, as Christians, are made priests to our God, and Levites, Isa. lxvi. 21. We are the servants of the Lord; we have a place and a name in his house, in his sanctuary; we stand before him to minister to him. Even by night we are under his eye and have access to him. Let us therefore bless the Lord, and again bless him; think and speak of his glory and goodness. Let us lift up our hands in prayer, in praise, in vows; let us do our work with diligence and cheerfulness, and an elevation of mind. This exhortation is ushered in with Behold! a note commanding attention. Look about you, Sirs, when you are in God's presence, and conduct yourselves accordingly.
II. God's blessing us, and that is doing well for us, which we are here taught to desire, v. 3. Whether it is the watchmen's blessing their captain, or the Levites' blessing the high priest, or whoever was their chief (as many take it, because it is in the singular number, The Lord bless thee), or whether the blessing is pronounced by one upon many ("The Lord bless thee, each of you in particular, thee and thee; you that are blessing God, the Lord bless you"), is not material. We may learn, 1. That we need desire no more to make us happy than to be blessed of the Lord, for those whom he blesses are blessed indeed. 2. That blessings out of Zion, spiritual blessings, the blessings of the covenant, and of communion with God, are the best blessings, which we should be most earnest for. 3. It is a great encouragement to us, when we come to God for a blessing, that it is he who made heaven and earth, and therefore has all the blessings of both at his disposal, the upper and nether springs. 4. We ought to beg these blessings, not only for ourselves, but for others also; not only, The Lord bless me, but, The Lord bless thee, thus testifying our belief of the fulness of divine blessings, that there is enough for others as well as for us, and our good-will also to others. We must pray for those that exhort us. Though the less is blessed of the greater (Heb. vii. 7), yet the greater must be prayed for by the less.
Adam Clarke: Commentary on the Bible - 1831
134:2: Lift up your hands in the sanctuary - קדש kodesh, "in holiness:" or, as the Syriac, lekoudishe, "to holiness;" in sancta, Vulgate; and εις τα ἁγια, Septuagint; "in holy things; or, as the Aethiopic, in the house of the sanctuary." The expression seems very similar to that of St. Paul, Ti1 2:8 : "Lifting up holy hands, without wrath and doubting."
Bless the Lord - That is, speak good of his name: tell the wonders he has wrought, and show that his name is exalted.
Albert Barnes: Notes on the Bible - 1834
134:2: Lift up your hands in the sanctuary - Margin, In holiness. The Hebrew word properly means holiness, but it may be applied to a holy place. See Psa 20:2. The lifting up of the hands is properly expressive of prayer, but the phrase may be used to denote praise or worship in general.
And bless the Lord - In the night-watches - while all around is still, - let there be one place where the voice of praise shall ascend on high.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
134:2: Lift up: Psa 28:2, Psa 63:4, Psa 141:2; Lam 2:19, Lam 3:41
in the sanctuary: or, in holiness, Psa 26:6; Ti1 2:8
Geneva 1599
134:2 Lift up your (b) hands [in] the sanctuary, and bless the LORD.
(b) For their charge was not only to keep the temple, but to pray there and to give God thanks.
John Gill
134:2 Lift up your hands in the sanctuary,.... Which Aben Ezra interprets of the priests lifting up their hands to bless the people; but Kimchi, better, of lifting up of the hands to God in prayer; see Ps 141:2; which should be done "with holiness", as the Targum renders it, in a holy manner; and is the same with lifting up holy hands, Ti1 2:8; or towards the holy place; the oracle in the holy of holies, and the ark of the covenant, typical of Christ; see 3Kings 8:29, Ps 28:2; so Kimchi; or rather, according to Arama, unto the holy name of God, to whom prayer is to be directed;
and bless the Lord; which is repeated, to show the importance of the work, that it might not be forgotten and neglected; this being a principal part of spiritual service, and greatly acceptable to God.
Robert Jamieson, A. R. Fausset and David Brown
134:2 1-2. The pilgrim bands arriving at the sanctuary call on the priests, who (Ps 134:1-3)
Lift up your hands--(Compare Ps 28:2).
133:2133:2: ՚Ի գիշերի համբարձէ՛ք զձեռս ձեր ՚ի սրբութիւն, եւ օրհնեցէ՛ք զՏէր։
2 Գիշերը դէպի սրբութի՛ւն պարզեցէք ձեռքերը ձեր, եւ օրհնեցէ՛ք Տիրոջը:
2 Սուրբ տեղը ձեռքերնիդ վերցուցէ՛քՈւ օրհնեցէ՛ք Տէրը։
Համբարձէք զձեռս ձեր ի սրբութիւն, եւ օրհնեցէք զՏէր:

133:2: ՚Ի գիշերի համբարձէ՛ք զձեռս ձեր ՚ի սրբութիւն, եւ օրհնեցէ՛ք զՏէր։
2 Գիշերը դէպի սրբութի՛ւն պարզեցէք ձեռքերը ձեր, եւ օրհնեցէ՛ք Տիրոջը:
2 Սուրբ տեղը ձեռքերնիդ վերցուցէ՛քՈւ օրհնեցէ՛ք Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
133:2133:2 Воздвигните руки ваши к святилищу, и благословите Господа.
133:3 εὐλογήσει ευλογεω commend; acclaim σε σε.1 you κύριος κυριος lord; master ἐκ εκ from; out of Σιων σιων Siōn; Sion ὁ ο the ποιήσας ποιεω do; make τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
133:3 כְּ kᵊ כְּ as טַל־ ṭal- טַל dew חֶרְמֹ֗ון ḥermˈôn חֶרְמֹון Hermon שֶׁ še שַׁ [relative] יֹּרֵד֮ yyōrēḏ ירד descend עַל־ ʕal- עַל upon הַרְרֵ֪י harrˈê הַר mountain צִ֫יֹּ֥ון ṣˈiyyˌôn צִיֹּון Zion כִּ֤י kˈî כִּי that שָׁ֨ם׀ šˌām שָׁם there צִוָּ֣ה ṣiwwˈā צוה command יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּרָכָ֑ה bbᵊrāḵˈā בְּרָכָה blessing חַ֝יִּ֗ים ˈḥayyˈîm חַיִּים life עַד־ ʕaḏ- עַד unto הָ hā הַ the עֹולָֽם׃ ʕôlˈām עֹולָם eternity
133:3. benedicat tibi Dominus ex Sion factor caeli et terraeMay the Lord out of Sion bless thee, he that made heaven and earth.
2. Lift up your hands to the sanctuary, and bless ye the LORD.
133:3. It is like the dew of Hermon, which descended from mount Zion. For in that place, the Lord has commanded a blessing, and life, even unto eternity.
133:3. 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.
Lift up your hands [in] the sanctuary, and bless the LORD:

133:2 Воздвигните руки ваши к святилищу, и благословите Господа.
133:3
εὐλογήσει ευλογεω commend; acclaim
σε σε.1 you
κύριος κυριος lord; master
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
ο the
ποιήσας ποιεω do; make
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
133:3
כְּ kᵊ כְּ as
טַל־ ṭal- טַל dew
חֶרְמֹ֗ון ḥermˈôn חֶרְמֹון Hermon
שֶׁ še שַׁ [relative]
יֹּרֵד֮ yyōrēḏ ירד descend
עַל־ ʕal- עַל upon
הַרְרֵ֪י harrˈê הַר mountain
צִ֫יֹּ֥ון ṣˈiyyˌôn צִיֹּון Zion
כִּ֤י kˈî כִּי that
שָׁ֨ם׀ šˌām שָׁם there
צִוָּ֣ה ṣiwwˈā צוה command
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּרָכָ֑ה bbᵊrāḵˈā בְּרָכָה blessing
חַ֝יִּ֗ים ˈḥayyˈîm חַיִּים life
עַד־ ʕaḏ- עַד unto
הָ הַ the
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
133:3. benedicat tibi Dominus ex Sion factor caeli et terrae
May the Lord out of Sion bless thee, he that made heaven and earth.
133:3. It is like the dew of Hermon, which descended from mount Zion. For in that place, the Lord has commanded a blessing, and life, even unto eternity.
133:3. 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.
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Adam Clarke: Commentary on the Bible - 1831
134:3: The Lord that made heaven and earth - Who governs and possesses all things; and who can give you every spiritual and earthly blessing.
Bless thee out of Zion - As if they had said, "We will attend to your orders; go in peace, and may God shower down his blessings upon you!" The blessing pronounced by the priests was the following: "The Lord bless thee and keep thee! The Lord make his face shine upon thee, and he gracious unto thee! The Lord lift up his countenance upon thee, and give thee peace!" Num 6:24-26.
Albert Barnes: Notes on the Bible - 1834
134:3: The Lord that made heaven and earth - The great Creator of all things. This is probably the language of those who were thus employed in the service of the Lord at night; their response to the address in the first two verses.
Bless thee out of Zion - That is, bless those who thus approached the sanctuary, and called on those within to praise the Lord. This is the answer. Let the blessing of God rest on you. It is language showing that they appreciated the kind and encouraging salutation, and that they reciprocated the feelings and the good wishes of those who came to worship. In the name of the Lord whom they served, therefore, and appealing to him, they pronounced a blessing on those who thus approached the sanctuary. People do not come near the house of God - the place of public worship - with kind and sympathizing feelings without a blessing from the sanctuary, without a response that welcomes them, and that meets all their aspirations. There is always in Zion - in the church - a voice, by day and night, which pronounces a blessing on those who wish it well, who seek its good, and who desire to partake of the favor of God.
Out of Zion - That is, may God speak to you out of Zion; may he confer on you such blessings as properly go out of Zion; or such as Zion (or his church) can furnish. Go not away unblessed; go not without a token of divine favor - for God will bless you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
134:3: Lord: Psa 124:8, Psa 146:5, Psa 146:6
bless thee: Psa 14:7, Psa 20:2, Psa 110:2, Psa 128:5, Psa 135:21; Rom 11:26
Carl Friedrich Keil and Franz Delitzsch
134:3
Calling thus up to the Temple-hill, the church receives from above the benedictory counter-greeting: Jahve bless thee out of Zion (as in Ps 128:5), the Creator of heaven and earth (as in Ps 115:15; Ps 121:2; Ps 124:8). From the time of Num 6:24 jebaréchja is the ground-form of the priestly benediction. It is addressed to the church as one person, and to each individual in this united, unit-like church.
Geneva 1599
134:3 The LORD that (c) made heaven and earth bless thee out of Zion.
(c) And therefore has all power, bless you with his fatherly love declared in Zion. Thus the Levites used to praise the Lord, and bless the people.
John Gill
134:3 The Lord, that made heaven and earth, bless thee out of Zion. These are not the words of the priests blessing the people in this form, as some; but rather, as others, the wish of the servants of the Lord, that he would bless him that exhorted them to this service; whether one of the priests, or the captain of the temple, or the psalmist: though, according to Kimchi, and which seems agreeable, they are the words of the psalmist, promising a blessing from the Lord to those that blessed him; as an encouragement to them, to everyone of them, to be constant and diligent in this service. For so it may be rendered, "the Lord shall bless thee" (f); all blessings come from the Lord, whether spiritual or temporal; and are to be asked of him, and expected from him: and the blessings here promised or asked for are blessings out of Zion, the church, where God blesses his people with his word and ordinances, with his presence, and with communion with himself. Wherefore it is good to be there waiting on him and worshipping him, praying to him and praising of him; and he that made heaven and earth is able to bless both with heavenly and earthly things: and this description of the Lord is no doubt given to encourage faith in him; for, what is it he cannot do?
(f) "benedicet tibi", Junius & Tremellius, Cocceius, Gejerus, Michaelis.
John Wesley
134:3 Thee - Thee whosoever thou art who dost faithfully perform the duty here commanded.
Robert Jamieson, A. R. Fausset and David Brown
134:3 After the manner directed (Num 6:23).
out of Zion--the Church, as His residence, and thus seat of blessings. Thus close the songs of degrees.
133:3133:3: Օրհնեսցէ զձեզ Տէր ՚ի Սիովնէ. այն որ արար զերկինս եւ զերկիր[7667]։ Տունք. դ̃։[7667] Ոմանք.Օրհնեսցէ զմեզ Տէր ՚ի Սիոնէ, որ արար։
3 Թող Տէրն օրհնի մեզ Սիոնից, Նա, որ երկինքն ու երկիրը ստեղծեց:
3 Երկինքը ու երկիրը ստեղծող Տէրը Թող օրհնէ քեզ Սիօնէն։
Օրհնեսցէ զքեզ Տէր ի Սիոնէ, որ արար զերկինս եւ զերկիր:

133:3: Օրհնեսցէ զձեզ Տէր ՚ի Սիովնէ. այն որ արար զերկինս եւ զերկիր[7667]։ Տունք. դ̃։
[7667] Ոմանք.Օրհնեսցէ զմեզ Տէր ՚ի Սիոնէ, որ արար։
3 Թող Տէրն օրհնի մեզ Սիոնից, Նա, որ երկինքն ու երկիրը ստեղծեց:
3 Երկինքը ու երկիրը ստեղծող Տէրը Թող օրհնէ քեզ Սիօնէն։
zohrab-1805▾ eastern-1994▾ western am▾
133:3133:3 Благословит тебя Господь с Сиона, сотворивший небо и землю.
3. The LORD bless thee out of Zion; even he that made heaven and earth.
The LORD that made heaven and earth bless thee out of Zion:

133:3 Благословит тебя Господь с Сиона, сотворивший небо и землю.
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