Psaumes 135:21

La Bible Ostervald

Béni soit, de Sion, l'Éternel qui réside à Jérusalem! Louez l'Éternel!

Parallel Translations

Darby's French Translation
B�ni soit, de Sion, l'�ternel, qui habite � J�rusalem! Louez Jah!

Louis Segond (1910)
Que de Sion l'on b�nisse l'Eternel, Qui habite � J�rusalem! Louez l'Eternel!

La Bible David Martin (1744)
B�ni soit de Sion l'Eternel qui habite dans J�rusalem. Louez l'Eternel.

Bible Verse Review
  from Treasury of Scripure Knowledge

out of Zion: Psalms 76:2, Psalms 134:3, 2 Chronicles 6:6

which dwelleth: Psalms 48:1, Psalms 48:9, Psalms 132:13, Psalms 132:14, Isaiah 12:6

Reciprocal: Numbers 35:34 - I dwell 1 Chronicles 23:25 - that they may dwell in Jerusalem Ezra 7:15 - whose habitation Jeremiah 8:19 - the Lord

Gill's Notes on the Bible

Blessed be the Lord out of Zion,.... This, according to Aben Ezra, was the formula of blessing to be used by the houses of Israel, Aaron, and Levi, and all that feared God; or a direction to them in what manner they should bless him; and may both point out the persons that were to bless, and the place where; those that were inhabitants of Zion, where praise waited for the Lord, and was his due; and the blessings and benefits he was to be praised for, such as came out of Zion, strength from the Lord there, the rod of his strength, the word of the Gospel, and the Saviour himself;

which dwelleth at Jerusalem; in the temple there; and which distinguishes him from the idols of the Heathens before mentioned; and who dwells in the heavenly Jerusalem, in Gospel churches; and will dwell in the New Jerusalem, where his tabernacle will be with men,

Revelation 21:3;

praise ye the Lord; or "hallelujah"; and so the psalm ends as it begun, being from first to last an exhortation to praise.

Barnes' Notes on the Bible

Bless the Lord, O house of Israel ... - This passage, also, is evidently an imitation of the passage in Psalms 115:9-13. The form in Psalms 115:0, however, is rather an exhortation to trust in the Lord, and an assurance that God would bless the classes spoken of, than a call on them to bless the Lord. Still the same classes of persons are referred to; the house of Israel; the house of Aaron; and those who feared the Lord. The passage needs no further illustration than what is found in the notes at Psalms 115:9-13. It is an earnest call on all classes of the people to bless and praise the Lord. It is language expressive of overflowing joy; the utterance of a heart full of exalted conceptions of the majesty, the glory, and the mercy of God; of a heart which feels to the utmost the fitness of praise, and desires that all classes of people - priests and people - that all created things should unite in the praise of Yahweh. Who, in reading the psalm, can fail to catch the feelings of the psalmist, and to say Amen and amen!

Clarke's Notes on the Bible

Verse Psalms 135:21. Blessed be the Lord out of Zion — Who has once more restored our temple and city, and now condescends to dwell with us in Jerusalem.

ANALYSIS OF THE HUNDRED AND THIRTY-FIFTH PSALM

In this Psalm the prophet invites the servants of God, and especially his ministers, to praise God, Psalms 135:1-2, from arguments drawn,

I. From his goodness, particularly in choosing Israel, Psalms 135:3-4.

II. From the greatness and power showed in his works, Psalms 135:5-8.

III. From his justice showed to the enemies of Israel, Psalms 135:1-13.

IV. From his loving-kindness extended and promised still to his servants, Psalms 135:13-14.

V. Having derided the vanity of idols, Psalms 135:15-19, he returns to his exhortation calling upon them to bless God, Psalms 135:19-21.

I. He calls upon the ministers of religion especially to attend the recitation of Divine praises:-

1. "Praise ye the Lord," c.

2. "Ye that stand."

And now, repeating his words again, he produces his reason of inducement: -

1. Because the Lord is worthy of praise: "For he is good," &c. Not comparatively, but absolutely good.

2. "Sing praises unto his name," &c. Because it is no painful duty, but pleasant.

3. Praise him for his love to Israel for this you owe him gratitude: "For the Lord hath chosen Jacob," c. 2. "And Israel for his peculiar treasure."

II. The next argument he uses is drawn from his greatness.

1. From his empire and universal dominion in heaven and earth: "Whatsoever the Lord pleased," &c. Nothing is impossible to him: but he does all from his free will, not from any necessity.

2. "He doth all things," &c. In all places heaven, earth, seas, and hell.

And these last words the prophet amplifies, -

1. In the earth. Causing the vapours to ascend from the ends of the earth, from all parts, which are endued with several qualities.

2. In the air. "He maketh lightning for rain."

3. In the water. "For he bringeth the winds out of his treasuries." Nothing is more obscure than the generation of the winds.

III. The fourth argument the prophet uses to persuade men to praise God, is from the vengeance he executes on the enemies of his people.

1. Upon the Egyptians. "Who smote the firstborn of Egypt," &c.

2. "Who sent tokens and wonders," &c. "And he smote great nations," &c.

IV. To the commemoration of the justice God exercised upon their enemies, the prophet exhorts them to extol God.

1. "Thy name, O Lord," &c.

2. "And thy memorial," &c.

And the reason is drawn from his mercy.

1. "For the Lord will judge his people." Judge their cause, and deliver them.

2. "And he will repent himself," &c. If they repent, and turn to him.

The prophet, having proved that God is great in himself, now proves that he is above all gods, which are but vanity.

1. From their composition: "Silver and gold."

2. From their makers: "The work of men's hands."

3. From their impotency: "They have mouths," &c.

4. From the nature of their worshippers : "They that make them," &c.

Lastly, he invites all true worshippers of God to praise him, because they are lively images of the living God, from whom all their faculties have proceeded. To this he invites -

1. All Israel: "Bless the Lord, O house of Israel."

2. The priests: "Bless the Lord, O house of Aaron."

3. The Levites: "Bless the Lord, O house of Levi."

4. Lastly, all the laity: "Ye that fear the Lord bless the Lord."

To which he adds his own note, concluding -

1. "Blessed be the Lord out of Zion." Where he shows his presence by the ark.

2. "Which dwelleth at Jerusalem." Who, though in essence he is every where, yet more especially manifests his presence in his Church by his indwelling Spirit.

Therefore, let all the people bless the Lord for his great mercy: but let the citizens of Zion and Jerusalem never cease to praise him.