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Selected Verse: Psalms 48:12 - Strong Concordance

Verse	Translation	Text
Ps 48:12	Strong Concordance	Walk about [05437] Zion [06726], and go round about [05362] her: tell [05608] the towers [04026] thereof.
	King James	Walk about Zion, and go round about her: tell the towers thereof.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The call to survey Zion, or the Church, as a fortified city, is designed to suggest "how well our God secures His fold." This security is perpetual, and its pledge is His guidance through this life.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The call to survey Zion, or the Church, as a fortified city, is designed to suggest "how well our God secures His fold." This security is perpetual, and its pledge is His guidance through this life.

Notes on the Bible, by Albert Barnes, [1834]
Walk about Zion - This is a call on all persons to go round the city; to take a survey of it; to see how beautiful and how strong it was - how it had escaped all danger, and was uninjured by the attempt to destroy it - how capable it was of resisting an attack. The word "walk" here means simply to go around or surround. The other word used has a more direct reference to a solemn procession. And go round about her - The word used here - from נקף nâqaph - to fasten together, to join together, means to move round in a circle, as if persons joined together (see the notes at Job 1:5), and would refer here properly to a solemn procession moving round the city, and taking a deliberate survey of its entire circuit. Tell the towers thereof - That is, Take the number of the towers. See how numerous they are; how firm they remain; what a defense and protection they constitute. Cities, surrounded by walls, had always "towers" or elevated portions as posts of observation, or as places from which missiles might be discharged with advantage on those who should attempt to scale the walls. Compare Gen 11:4-5; Ch2 26:9-10; Isa 2:15.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 48:13-15) The call is addressed not to the enemies of Jerusalem - for it would be absurd to invite such to look round about upon Jerusalem with joy and gladness - but to the people of Jerusalem itself. From the time of the going forth of the army to the arrival of the news of victory, they have remained behind the walls of the city in anxious expectation. Now they are to make the circuit of the city (הקּיף, still more definite than סבב, Jos 6:3) outside the walls, and examine them and see that its towers are all standing, its bulwark is intact, its palaces are resplendent as formerly. לחילה, "upon its bulwark," = לחילהּ (Zac 9:4), with softened suffix as in Isa 23:17; Psa 45:6, and frequently; Ew. 247, d. פּסּג (according to another reading, הפסיג) signifies, in B. Baba kamma 81b, to cut through (a vineyard in a part where there is no way leading through it); the signification "to take to pieces and examine, to contemplate piece by piece," has no support in the usage of the language, and the signification "to extol" (erhhen, Luther following Jewish tradition) rests upon a false deduction from the name פּסגּה. Louis de Dieu correctly renders it: Dividite palatia, h. e. obambulate inter palatia ejus, secando omnes palatiorum vias, quo omnia possitis commode intueri. They are to convince themselves by all possible means of the uninjured state of the Holy City, in order that they may be able to tell to posterity, that זה, such an one, such a marvellous helper as is now manifest to them, is Elohim our God. He will also in the future guide us.... Here the Psalm closes; for, although נהג is wont to be construed with עלּ in the signification ἄγειν ἐπὶ (Psa 23:2; Isa 49:10), still "at death" [lit. dying], i.e., when it comes to dying (Hengstenberg), or "even unto (על as in Psa 48:11, Psa 19:7) death" [lit. dying] (Hupfeld), forms no suitable close to this thoroughly national song, having reference to a people of whom the son of Sirach says (Psa 37:25): ζωὴ ἀνδρὸς ἐν ἀριθμῷ ἡμερῶν καὶ αἱ ἡμέραι τοῦ Ἰσραήλ ἀναρίθμητοι. The rendering of Mendelssohn, Stier, and others, "over death" i.e., beyond death (Syriac), would be better; more accurately: beyond dying = destruction (Bunsen, Bibelwerk, Th. i. S. clxi.). but the expression does not admit of this extension, and the thought comes upon one unexpectedly and as a surprise in this Psalm belonging to the time before the Exile. The Jerusalem Talmud, Megilla, ch. ii. (fol. 73, col. b, ed. Venet.), present a choice of the following interpretations: (1) עלמוּת = בּעלימוּת, in youthfulness, adopting which, but somewhat differently applied, the Targum renders, "in the days of youth;" (2) כעילין עלמות, like virgins, with which Luther's rendering coincides: like youth (wie die Jugent); (3) according to the reading עלמות, which the lxx also reproduces: in this and the future world, noting at the same time that Akilas (Aquila) translates the word by ἀθανασία: "in a world where there is no death." But in connection with this last rendering one would rather expect to find אל־מות (Pro 12:28) instead of על־מות. עלמות, however, as equivalent to αἰῶνες is Mishnic, not Biblical; and a Hebrew word עלמוּת (עלימוּת) in the sense of the Aramaic עלּימתּ cannot be justified elsewhere. We see from the wavering of the MSS, some of which give על־מוּת, and others עלמוּת, and from the wavering of expositors, what little success is likely to follow any attempt to gain for על־מות, as a substantial part of the Psalm, any sense that is secure and in accordance both with the genius of the language and with the context. Probably it is a marginal note of the melody, an abbreviation for על־מוּת לבּן, Psa 9:1. And either this note, as in Hab 3:19 למנצּח בּנגינותי, stands in an exceptional manner at the end instead of the beginning (Hitzig, Reggio), or it belongs to the למנצח of the following Psalm, and is to be inserted there (Bttcher, De inferis, 371). If, however, על־מות does not belong to the Psalm itself, then it must be assumed that the proper closing words are lost. The original close was probably more full-toned, and somewhat like Isa 33:22.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb.: 48:13-15) The call is addressed not to the enemies of Jerusalem - for it would be absurd to invite such to look round about upon Jerusalem with joy and gladness - but to the people of Jerusalem itself. From the time of the going forth of the army to the arrival of the news of victory, they have remained behind the walls of the city in anxious expectation. Now they are to make the circuit of the city (הקּיף, still more definite than סבב, Jos 6:3) outside the walls, and examine them and see that its towers are all standing, its bulwark is intact, its palaces are resplendent as formerly. לחילה, "upon its bulwark," = לחילהּ (Zac 9:4), with softened suffix as in Isa 23:17; Psa 45:6, and frequently; Ew. 247, d. פּסּג (according to another reading, הפסיג) signifies, in B. Baba kamma 81b, to cut through (a vineyard in a part where there is no way leading through it); the signification "to take to pieces and examine, to contemplate piece by piece," has no support in the usage of the language, and the signification "to extol" (erhhen, Luther following Jewish tradition) rests upon a false deduction from the name פּסגּה. Louis de Dieu correctly renders it: Dividite palatia, h. e. obambulate inter palatia ejus, secando omnes palatiorum vias, quo omnia possitis commode intueri. They are to convince themselves by all possible means of the uninjured state of the Holy City, in order that they may be able to tell to posterity, that זה, such an one, such a marvellous helper as is now manifest to them, is Elohim our God. He will also in the future guide us.... Here the Psalm closes; for, although נהג is wont to be construed with עלּ in the signification ἄγειν ἐπὶ (Psa 23:2; Isa 49:10), still "at death" [lit. dying], i.e., when it comes to dying (Hengstenberg), or "even unto (על as in Psa 48:11, Psa 19:7) death" [lit. dying] (Hupfeld), forms no suitable close to this thoroughly national song, having reference to a people of whom the son of Sirach says (Psa 37:25): ζωὴ ἀνδρὸς ἐν ἀριθμῷ ἡμερῶν καὶ αἱ ἡμέραι τοῦ Ἰσραήλ ἀναρίθμητοι. The rendering of Mendelssohn, Stier, and others, "over death" i.e., beyond death (Syriac), would be better; more accurately: beyond dying = destruction (Bunsen, Bibelwerk, Th. i. S. clxi.). but the expression does not admit of this extension, and the thought comes upon one unexpectedly and as a surprise in this Psalm belonging to the time before the Exile. The Jerusalem Talmud, Megilla, ch. ii. (fol. 73, col. b, ed. Venet.), present a choice of the following interpretations: (1) עלמוּת = בּעלימוּת, in youthfulness, adopting which, but somewhat differently applied, the Targum renders, "in the days of youth;" (2) כעילין עלמות, like virgins, with which Luther's rendering coincides: like youth (wie die Jugent); (3) according to the reading עלמות, which the lxx also reproduces: in this and the future world, noting at the same time that Akilas (Aquila) translates the word by ἀθανασία: "in a world where there is no death." But in connection with this last rendering one would rather expect to find אל־מות (Pro 12:28) instead of על־מות. עלמות, however, as equivalent to αἰῶνες is Mishnic, not Biblical; and a Hebrew word עלמוּת (עלימוּת) in the sense of the Aramaic עלּימתּ cannot be justified elsewhere. We see from the wavering of the MSS, some of which give על־מוּת, and others עלמוּת, and from the wavering of expositors, what little success is likely to follow any attempt to gain for על־מות, as a substantial part of the Psalm, any sense that is secure and in accordance both with the genius of the language and with the context. Probably it is a marginal note of the melody, an abbreviation for על־מוּת לבּן, Psa 9:1. And either this note, as in Hab 3:19 למנצּח בּנגינותי, stands in an exceptional manner at the end instead of the beginning (Hitzig, Reggio), or it belongs to the למנצח of the following Psalm, and is to be inserted there (Bttcher, De inferis, 371). If, however, על־מות does not belong to the Psalm itself, then it must be assumed that the proper closing words are lost. The original close was probably more full-toned, and somewhat like Isa 33:22.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Tell - He bids them mark well her towers, bulwarks, and palaces, with thankfulness to God, when they should find upon enquiry, that not one of them were demolished.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Walk about Zion - Consider the beauty and magnificence of the temple, count the towers by which it is fortified.

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¹⁵ And upon every high [01364] tower [04026], and upon every fenced [01219] wall [02346],

⁹ Moreover Uzziah [05818] built [01129] towers [04026] in Jerusalem [03389] at the corner [06438] gate [08179], and at the valley [01516] gate [08179], and at the turning [04740] of the wall, and fortified [02388] them.
¹⁰ Also he built [01129] towers [04026] in the desert [04057], and digged [02672] many [07227] wells [0953]: for he had much [07227] cattle [04735], both in the low country [08219], and in the plains [04334]: husbandmen [0406] also, and vine dressers [03755] in the mountains [02022], and in Carmel [03760]: for he loved [0157] husbandry [0127].

⁴ And they said [0559], Go to [03051], let us build [01129] us a city [05892] and a tower [04026], whose top [07218] may reach unto heaven [08064]; and let us make [06213] us a name [08034], lest we be scattered abroad [06327] upon the face [06440] of the whole earth [0776].
⁵ And the LORD [03068] came down [03381] to see [07200] the city [05892] and the tower [04026], which the children [01121] of men [0120] builded [01129].

⁵ And it was so, when the days [03117] of their feasting [04960] were gone about [05362], that Job [0347] sent [07971] and sanctified [06942] them, and rose up early [07925] in the morning [01242], and offered [05927] burnt offerings [05930] according to the number [04557] of them all: for Job [0347] said [0559], It may be [0194] that my sons [01121] have sinned [02398], and cursed [01288] God [0430] in their hearts [03824]. Thus did [06213] Job [0347] continually [03117].

²² For the LORD [03068] is our judge [08199], the LORD [03068] is our lawgiver [02710], the LORD [03068] is our king [04428]; he will save [03467] us.

¹⁹ The LORD [03069] God [0136] is my strength [02428], and he will make [07760] my feet [07272] like hinds [0355]' feet, and he will make me to walk [01869] upon mine high places [01116]. To the chief singer [05329] on my stringed instruments [05058].

¹ To the chief Musician [05329] upon Muthlabben [04192] [01121], A Psalm [04210] of David [01732]. I will praise [03034] thee, O LORD [03068], with my whole heart [03820]; I will shew forth [05608] all thy marvellous works [06381].

²⁸ In the way [0734] of righteousness [06666] is life [02416]; and in the pathway [05410] [01870] thereof there is no death [04194].

²⁵ I have been young [05288], and now am old [02204]; yet have I not seen [07200] the righteous [06662] forsaken [05800], nor his seed [02233] begging [01245] bread [03899].

⁷ The law [08451] of the LORD [03068] is perfect [08549], converting [07725] the soul [05315]: the testimony [05715] of the LORD [03068] is sure [0539], making wise [02449] the simple [06612].

¹¹ Let mount [02022] Zion [06726] rejoice [08055], let the daughters [01323] of Judah [03063] be glad [01523], because of thy judgments [04941].

¹⁰ They shall not hunger [07456] nor thirst [06770]; neither shall the heat [08273] nor sun [08121] smite [05221] them: for he that hath mercy [07355] on them shall lead [05090] them, even by the springs [04002] of water [04325] shall he guide [05095] them.

² He maketh me to lie down [07257] in green [01877] pastures [04999]: he leadeth [05095] me beside the still [04496] waters [04325].

⁶ Thy throne [03678], O God [0430], is for ever [05769] and ever [05703]: the sceptre [07626] of thy kingdom [04438] is a right [04334] sceptre [07626].

¹⁷ And it shall come to pass after the end [07093] of seventy [07657] years [08141], that the LORD [03068] will visit [06485] Tyre [06865], and she shall turn [07725] to her hire [0868], and shall commit fornication [02181] with all the kingdoms [04467] of the world [0776] upon the face [06440] of the earth [0127].

⁴ Behold, the Lord [0136] will cast her out [03423], and he will smite [05221] her power [02428] in the sea [03220]; and she shall be devoured [0398] with fire [0784].

³ And ye shall compass [05437] the city [05892], all ye men [0582] of war [04421], and go round about [05362] the city [05892] once [06471] [0259]. Thus shalt thou do [06213] six [08337] days [03117].