2<\/strong>. And he hath set his pavilion in Salem,<\/p>\n And his habitation in Zion.<\/p>\n For the words pavilion<\/em> and habitation<\/em> applied to the Temple see Psa 27:5<\/span>; Psa 68:5<\/span>. The words may however mean the covert<\/em> and lair<\/em> of a lion (Psa 10:9<\/span>; Psa 104:22<\/span>; Amo 3:4<\/span>); and it is possible that the Psalmist intends to describe God as the lion of Judah, who has issued forth from His lair, and seized His prey. Cp. Psa 76:4<\/em><\/span>, and the simile in Isa 31:4<\/span>.<\/p>\n Salem<\/em> is either an old name for Jerusalem (Gen 14:18<\/span>), or a poetical abbreviation. The name means ‘unharmed,’ ‘at peace,’ and it is doubtless used with allusion to the recent escape of Zion from destruction (Isa 33:20<\/span>).<\/p>\n In Salem also – <\/B>This was the ancient name for Jerusalem, and is evidently so used here. It continued to be given to the town until the time of David, when it was called Jerusalem. See the notes at Isa 1:1<\/span>. The word properly means peace, and is so rendered here by the Septuagint, <\/SPAN><\/span> en<\/I> eirene<\/I> ho<\/I> topos<\/I> autou<\/I> – his place is in peace. There may have been an allusion here to that ancient signification of the name, as being more poetical, and as suggesting the fact that God had restored peace to the city and nation when invaded.<\/P> Is his tabernacle – <\/B>The tent, or sacred place where he is worshipped. Salem or Jerusalem was made the place of public worship, and the ark removed there by David, 2Sa 6:17<\/span>.<\/P> And his dwelling-place in Zion – <\/B>That is, on Mount Zion – the portion of Jerusalem in which David built his own palace, and which he made the place of public worship. This remained so until the temple was built on Mount Moriah; see the notes at Psa 2:6<\/span>; compare Psa 9:11<\/span>; Psa 48:12<\/span>; Psa 65:1<\/span>.<\/P> <\/p>\n Verse 2<\/span>. In Salem also is his tabernacle<\/B><\/I>] Salem<\/I> was the ancient name of Jebus<\/I>, afterward called Jerusalem<\/I>. Here was the tabernacle<\/I> set up; but afterwards, when the temple<\/I> was built on Mount Zion<\/I>, there was his habitation<\/I>. The Psalm was evidently composed after the building of Solomon’s temple.<\/P> <\/p>\n In Salem; <\/B>in Jerusalem, which was anciently called Salem<\/I>, Gen 14:18<\/span>; Heb 7:1<\/span>. <\/P> Zion; <\/B>largely so called, as it includes Moriah, an adjoining hill, or another branch of the same hill. <\/P> <\/p>\n 2. Salem<\/B> (Ge14:18<\/span>) is Jerusalem.<\/P><\/p>\n In Salem also is his tabernacle<\/strong>,…. That is, in Jerusalem, as the Targum expresses it, where the tabernacle of Moses and the ark of the covenant were, and afterwards the temple of Solomon, which the Targum here calls the house of the sanctuary; and may be interpreted of the human nature of Christ, the true tabernacle which God pitched, and not man, in which the divine word when he was made flesh dwelt or tabernacled among the Jews at Jerusalem, and in other parts of Judea, Heb 8:2<\/span>. Salem or Jerusalem often signifies the church of God in Gospel times, in the midst of which Christ resides, and where he grants his gracious presence, Heb 12:22<\/span> and in the New Jerusalem the tabernacle of God will be with men, and he will dwell among them,<\/p>\n Re 21:2<\/span>. The Septuagint translate the word, and render it, “in peace”, as in Heb 7:2<\/span>, the God of peace dwells among those that live in peace, 2Co 13:11<\/span>,<\/p>\n and his dwelling place in Zion<\/strong>; where the ark was brought by David, and the temple was built by Solomon, into which, as rebuilt by Zerubbabel, Christ came, and here he preached; a figure of the church, which is his habitation.<\/p>\n 2. And his tabernacle was in Salem Here the reason is assigned why God, putting the Assyrians to flight, vouchsafed to deliver the city of Jerusalem, and to take it under his protection. The reason is, because he had there chosen for himself a dwelling-place, in which his name was to be called upon. The amount, in short, is, first, that men had no ground to arrogate to themselves any share in the deliverance of the city here portrayed, God having strikingly showed that all the glory was his own, by displaying from heaven his power in the sight of all men; and, secondly, that he was induced to oppose his enemies from no other consideration but that of his free choice of the Jewish nation. God having, by this example, testified that his power is invincible for preserving his Church, it is a call and an encouragement to all the faithful to repose with confidence under his shadow. If his name is precious to himself, it is no ordinary pledge and security which he gives to our faith when he assures us that it is his will that the greatness of his power should be known in the preservation of his Church. Moreover, as the Church is a distinguished theater on which the Divine glory is displayed, we must always take the greatest care not to shroud or bury in forgetfulness, by our ingratitude, the benefits which have been bestowed upon it, and especially those which ought to be held in remembrance in all ages. Farther, although God is not now worshipped in the visible tabernacle, yet as by Christ he still dwells in the midst of us, yea even within us, we will doubtless experience, whenever we are exposed to danger, that under his protection we are in perfect safety. If the earthly sanctuary of Jerusalem afforded to God’s ancient people succor while it stood, we may rest assured that he will have no less care of us who live in the present day, when we consider that he has vouchsafed to choose us as his temples in which he may dwell by his Holy Spirit. Here the prophet, in speaking of Jerusalem, uses merely the name of Salem, which was the simple and uncompounded name of the city, and had been applied to it very anciently, as appears from Gen 14:18<\/span>. Some think that the name in the course of time assumed its compound form, by having Jebus prefixed to Salem; for Jebus was the name by which it was afterwards known in the intervening period, as we learn from the Book of Judges, Jud 19:10<\/span>, it being so called because it was inhabited by the Jebusites. But we will be more correct as to the etymology of the word, if we derive it from the verb יראה, yereh, which signifies will see, (267) because Abraham said, <\/p>\n “<\/p>\n God will look out for himself a lamb for a burnt-offering,” (Gen 22:8<\/span>.) <\/p>\n (267) From ראה, raäh, he saw, or beheld <\/p>\n (2) Salem.<\/strong>The LXX. and Vulgate translate his place was in peace, and possibly the poet may use the word Salem <\/em>with the thought in his mind of the peace won by God for Judah, or, again, it may be only a poets preference for an ancient over a modern name; but the identification of the Salem of Gen. 14:18<\/span> with Jerusalem is too doubtful to allow much weight to this view. (See the whole question discussed in Sir G. Groves article on Salem, in Smiths Bibl. Dict.<\/em>)<\/p>\n Tabernacle . . . dwelling-place.<\/strong>These renderings quite obliterate the image, which is that of a beast of prey crouching ready for its spring. Translate,<\/p>\n In Salem is his covert, and for these meanings of the Hebrew words sokh <\/em>and menah <\/em>comp. Psa. 10:9<\/span>; Jer. 25:38<\/span>; Psa. 104:22<\/span>; Amo. 3:4<\/span>.<\/p>\n 2<\/strong>. <\/strong> Salem <\/strong> The ancient name of Jerusalem, here poetically recalled.<\/p>\n Gen 14:18<\/span>; Heb 7:1<\/span>. <\/p>\n His tabernacle <\/strong> Such only it was when David first removed the ark to Mount Zion, (2Sa 6:17<\/span>; and such was God’s dwelling place <\/strong> during David’s life.<\/p>\n Psa 76:2 In Salem also is his tabernacle, and his dwelling place in Zion.<\/p>\n Ver. 2. In Salem also is his tabernacle<\/strong> ] i.e.<\/em> In Jerusalem, which was first called Salem, Gen 14:18 Heb 7:1<\/span> . Secondly, Jebus, 1Ch 11:4<\/span> Jos 15:8<\/span> ; Jos 18:28<\/span> . Thirdly, Jerusalem, Jos 15:63<\/span> 2Sa 5:6<\/span> , not as if S , or S , Solomon’s temple (as Hegesippus would have it, and hence likely came the aspiration Hierusalem), but from that famous Jehovahjireh, Gen 22:14<\/span> ; Gen 22:2<\/span> ; which Jireh being added to Salem, maketh it Jerusalem, the vision of peace. Here God was pleased to pitch his tabernacle, movable, and mean, in respect of God’s greatness, 1Ki 8:27<\/span> . <\/p>\n <\/p>\n And his dwellingplace in Zion<\/strong> ] Which therefore will save and see to, as every man doth to the place of his habitation. Lustrum eius,<\/em> q.d.<\/em> In Zion desidet ut leo ad praedam paratus<\/em> (Metaph.).<\/p>\n Salem. The ancient Jebusite name for Jerusalem. Compare Gen 14:18. Heb 7:1, Heb 7:2. <\/p>\n is = is come; or is setup. <\/p>\n tabernacle: i.e. David’s tabernacle on Zion. in Psa 18:11 = pavilion, or dwelling. Hebrew. sukkah, not ‘ohel. <\/p>\n Zion. This is where David’s tabernacle was set up after the taking of Jebus. Compare 2Sa 5:6-10; 2Sa 5:6; 2Sa 7:1, 2Sa 7:2, &c. See App-68. Zion had no place in history till this event. <\/p>\n Salem: Gen 14:18, Heb 7:1, Heb 7:2 <\/p>\n dwelling: Psa 132:13, Psa 132:14, 2Ch 6:6, Isa 12:6 <\/p>\n Reciprocal: Exo 20:24 – in all places Lev 26:11 – I will 2Ch 32:19 – the God Ezr 7:15 – whose habitation Psa 65:1 – in Sion Psa 99:2 – great Psa 135:21 – out of Zion Son 6:13 – Shulamite Jer 25:38 – hath Eze 23:4 – Aholibah Joe 3:17 – shall ye Eph 2:17 – that<\/p>\n 76:2 In {b} Salem also is his tabernacle, and his dwelling place in Zion.<\/p>\n (b) Which later was called Jerusalem.<\/p>\n In Salem also is his tabernacle, and his dwelling place in Zion. 2. And he hath set his pavilion in Salem, And his habitation in Zion. For the words pavilion and habitation applied to the Temple see Psa 27:5; Psa 68:5. The words may however mean the covert and lair of a lion (Psa 10:9; … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 76:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15095","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15095","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15095"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15095\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15095"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15095"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15095"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
And his lair in Sion.<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"