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Selected Verse: Psalms 122:6 - Strong Concordance

Verse	Translation	Text
Ps 122:6	Strong Concordance	Pray [07592] for the peace [07965] of Jerusalem [03389]: they shall prosper [07951] that love [0157] thee.
	King James	Pray for the peace of Jerusalem: they shall prosper that love thee.

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]
Let peace--including prosperity, everywhere prevail.

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

Let peace--including prosperity, everywhere prevail.

Notes on the Bible, by Albert Barnes, [1834]
Pray for the peace of Jerusalem - The prosperity, the welfare of Jerusalem - for peace is everywhere the image of prosperity and happiness. Compare Psa 51:18. This is the language which those who were going up to the city - to the house of the Lord - addressed to each other, expressing the joyful feelings of their hearts at their own near approach to the city. It breathes the desire that all would pray for the peace and prosperity of a city so dear to their own souls; where the worship of God was celebrated; where God himself dwelt; where justice was administered: a city of so much importance and so much influence in the land. To us now it inculcates the duty of praying for the church: its peace; its unity; its prosperity; its increase; its influence on our country and on the world at large. It is a prayer that the church may not be divided by schism or heresy; that its members may cherish for each other right feelings; that there may be no jealousies, no envyings, and no jars; that the different branches of the church may regard and treat each other with kindness, with respect, and with mutual recognition; that prosperity may attend them all. The shall prosper that love thee - Or rather, They shall have peace that love thee; or, May they have peace that love thee. The word prosper conveys an idea which is not in the original. The Hebrew word means to be "secure," "tranquil," "at rest," spoken especially of one who enjoys quiet prosperity, Job 3:26; Job 12:6. The essential idea is that of quietness or rest; and the meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to produce peace. See Rom 5:1. The prayer was for "peace;" the thought in connection with that was naturally that those who loved Zion would have peace. It is indeed true, in general, that they who love Zion, or who serve God, will "prosper" (compare the notes at Ti1 4:8), but that is not the truth taught here. The idea is that they will have peace: peace with God; peace in their own consciences; peace in the prospect of death and of the future world; peace amidst the storms and tempests of life; peace in death, in the grave, and forever.

Notes on the Bible, by Albert Barnes, [1834]

Pray for the peace of Jerusalem - The prosperity, the welfare of Jerusalem - for peace is everywhere the image of prosperity and happiness. Compare Psa 51:18. This is the language which those who were going up to the city - to the house of the Lord - addressed to each other, expressing the joyful feelings of their hearts at their own near approach to the city. It breathes the desire that all would pray for the peace and prosperity of a city so dear to their own souls; where the worship of God was celebrated; where God himself dwelt; where justice was administered: a city of so much importance and so much influence in the land. To us now it inculcates the duty of praying for the church: its peace; its unity; its prosperity; its increase; its influence on our country and on the world at large. It is a prayer that the church may not be divided by schism or heresy; that its members may cherish for each other right feelings; that there may be no jealousies, no envyings, and no jars; that the different branches of the church may regard and treat each other with kindness, with respect, and with mutual recognition; that prosperity may attend them all.

The shall prosper that love thee - Or rather, They shall have peace that love thee; or, May they have peace that love thee. The word prosper conveys an idea which is not in the original. The Hebrew word means to be "secure," "tranquil," "at rest," spoken especially of one who enjoys quiet prosperity, Job 3:26; Job 12:6. The essential idea is that of quietness or rest; and the meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to produce peace. See Rom 5:1. The prayer was for "peace;" the thought in connection with that was naturally that those who loved Zion would have peace. It is indeed true, in general, that they who love Zion, or who serve God, will "prosper" (compare the notes at Ti1 4:8), but that is not the truth taught here. The idea is that they will have peace: peace with God; peace in their own consciences; peace in the prospect of death and of the future world; peace amidst the storms and tempests of life; peace in death, in the grave, and forever.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
When the poet thus calls up the picture of his country's "city of peace" before his mind, the picture of the glory which it still ever possesses, and of the greater glory which it had formerly, he spreads out his hands over it in the distance, blessing it in the kindling of his love, and calls upon all his fellow-countrymen round about and in all places: apprecamini salutem Hierosolymis. So Gesenius correctly (Thesaurus, p. 1347); for just as שׁאל לו לשׁלום signifies to inquire after any one's well-being, and to greet him with the question: השׁלום לך (Jer 15:5), so שׁאל שׁלום signifies to find out any one's prosperity by asking, to gladly know and gladly see that it is well with him, and therefore to be animated by the wish that he may prosper; Syriac, שׁאל שׁלמא ד directly: to salute any one; for the interrogatory השׁלום לך and the well-wishing שׁלום לך, εἰρήνη σοί (Luk 10:5; Joh 20:19.), have both of them the same source and meaning. The reading אהליך, commended by Ewald, is a recollection of Job 12:6 that is violently brought in here. The loving ones are comprehended with the beloved one, the children with the mother. שׁלה forms an alliteration with שׁלום; the emphatic form ישׁליוּ occurs even in other instances out of pause (e.g., Psa 57:2). In Psa 122:7 the alliteration of שׁלום and שׁלוה is again taken up, and both accord with the name of Jerusalem. Ad elegantiam facit, as Venema observes, perpetua vocum ad se invicem et omnium ad nomen Hierosolymae alliteratio. Both together mark the Song of degrees as such. Happiness, cries out the poet to the holy city from afar, be within thy bulwarks, prosperity within thy palaces, i.e., without and within. חיל, ramparts, circumvallation (from חוּל, to surround, Arabic hawl, round about, equally correct whether written חיל or חל), and ארמנות as the parallel word, as in Psa 48:14. The twofold motive of such an earnest wish for peace is love for the brethren and love for the house of God. For the sake of the brethren is he cheerfully resolved to speak peace (τὰ πρὸς ἐιρήνην αὐτῆς, Luk 19:42) concerning (דּבּר בּ, as in Psa 87:3, Deu 6:7, lxx περὶ σοῦ; cf. דּבּר שׁלום with אל and ל, to speak peace to, Psa 85:9; Est 10:3) Jerusalem, for the sake of the house of Jahve will he strive after good (i.e., that which tends to her well-being) to her (like בּקּשׁ טובה ל in Neh 2:10, cf. דּרשׁ שׁלום, Deu 23:6, Jer 29:7). For although he is now again far from Jerusalem after the visit that is over, he still remains united in love to the holy city as being the goal of his longing, and to those who dwell there as being his brethren and friends. Jerusalem is and will remain the heart of all Israel as surely as Jahve who has His house there, is the God of all Israel.

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

When the poet thus calls up the picture of his country's "city of peace" before his mind, the picture of the glory which it still ever possesses, and of the greater glory which it had formerly, he spreads out his hands over it in the distance, blessing it in the kindling of his love, and calls upon all his fellow-countrymen round about and in all places: apprecamini salutem Hierosolymis. So Gesenius correctly (Thesaurus, p. 1347); for just as שׁאל לו לשׁלום signifies to inquire after any one's well-being, and to greet him with the question: השׁלום לך (Jer 15:5), so שׁאל שׁלום signifies to find out any one's prosperity by asking, to gladly know and gladly see that it is well with him, and therefore to be animated by the wish that he may prosper; Syriac, שׁאל שׁלמא ד directly: to salute any one; for the interrogatory השׁלום לך and the well-wishing שׁלום לך, εἰρήνη σοί (Luk 10:5; Joh 20:19.), have both of them the same source and meaning. The reading אהליך, commended by Ewald, is a recollection of Job 12:6 that is violently brought in here. The loving ones are comprehended with the beloved one, the children with the mother. שׁלה forms an alliteration with שׁלום; the emphatic form ישׁליוּ occurs even in other instances out of pause (e.g., Psa 57:2). In Psa 122:7 the alliteration of שׁלום and שׁלוה is again taken up, and both accord with the name of Jerusalem. Ad elegantiam facit, as Venema observes, perpetua vocum ad se invicem et omnium ad nomen Hierosolymae alliteratio. Both together mark the Song of degrees as such. Happiness, cries out the poet to the holy city from afar, be within thy bulwarks, prosperity within thy palaces, i.e., without and within. חיל, ramparts, circumvallation (from חוּל, to surround, Arabic hawl, round about, equally correct whether written חיל or חל), and ארמנות as the parallel word, as in Psa 48:14. The twofold motive of such an earnest wish for peace is love for the brethren and love for the house of God. For the sake of the brethren is he cheerfully resolved to speak peace (τὰ πρὸς ἐιρήνην αὐτῆς, Luk 19:42) concerning (דּבּר בּ, as in Psa 87:3, Deu 6:7, lxx περὶ σοῦ; cf. דּבּר שׁלום with אל and ל, to speak peace to, Psa 85:9; Est 10:3) Jerusalem, for the sake of the house of Jahve will he strive after good (i.e., that which tends to her well-being) to her (like בּקּשׁ טובה ל in Neh 2:10, cf. דּרשׁ שׁלום, Deu 23:6, Jer 29:7). For although he is now again far from Jerusalem after the visit that is over, he still remains united in love to the holy city as being the goal of his longing, and to those who dwell there as being his brethren and friends. Jerusalem is and will remain the heart of all Israel as surely as Jahve who has His house there, is the God of all Israel.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Pray for the peace of Jerusalem - שלום shalom signifies both peace and prosperity. Let her unanimity never be disturbed; let her prosperity ever be on the increase! They shall prosper that love thee - In the peace and prosperity of the city, they shall find their peace and their prosperity; and even on this ground they should love the city, and labor to promote its best interests. There is a remarkable alliteration in this verse, the letter ש shin frequently recurring. שאלו שלום ירושלם ישליו אהביך Shaalu shelom yerushalam yishlayu ohabeycha. "Ask ye the prosperity of Jerusalem; they shall be quiet that love thee." There are remarkable specimens of similar alliteration to be found in all poets, ancient and modern. This formed the chief feature of our ancient poetry. Thus in Peter the plouphman: - "In a somers seysoun whan sete was the sonne I schoop me in a shrowde as I a sheep were." And the same manner often appears, even in Milton himself. See the II Penseroso: - "Oft, on a plat of rising ground, I hear the far-off curfew sound Over some wide-watered shore, Swinging slow with sullen roar."

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⁸ For [1063] bodily [4984] exercise [1129] profiteth [2076] little [4314] [3641]: but [1161] godliness [2150] is [2076] profitable unto [4314] all things [3956], having [2192] promise [1860] of the life [2222] that now is [3568], and [2532] of that which is to come [3195].

¹ Therefore [3767] being justified [1344] by [1537] faith [4102], we have [2192] peace [1515] with [4314] God [2316] through [1223] our [2257] Lord [2962] Jesus [2424] Christ [5547]:

⁶ The tabernacles [0168] of robbers [07703] prosper [07951], and they that provoke [07264] God [0410] are secure [0987]; into whose hand [03027] God [0433] bringeth [0935] abundantly.

²⁶ I was not in safety [07951], neither had I rest [08252], neither was I quiet [05117]; yet trouble [07267] came [0935].

¹⁸ Do good [03190] in thy good pleasure [07522] unto Zion [06726]: build [01129] thou the walls [02346] of Jerusalem [03389].

⁷ And seek [01875] the peace [07965] of the city [05892] whither I have caused you to be carried away captives [01540], and pray [06419] unto the LORD [03068] for it: for in the peace [07965] thereof shall ye have peace [07965].

⁶ Thou shalt not seek [01875] their peace [07965] nor their prosperity [02896] all thy days [03117] for ever [05769].

¹⁰ When Sanballat [05571] the Horonite [02772], and Tobiah [02900] the servant [05650], the Ammonite [05984], heard [08085] of it, it grieved [03415] them exceedingly [07451] [01419] that there was come [0935] a man [0120] to seek [01245] the welfare [02896] of the children [01121] of Israel [03478].

³ For Mordecai [04782] the Jew [03064] was next [04932] unto king [04428] Ahasuerus [0325], and great [01419] among the Jews [03064], and accepted [07521] of the multitude [07230] of his brethren [0251], seeking [01875] the wealth [02896] of his people [05971], and speaking [01696] peace [07965] to all his seed [02233].

⁹ Surely his salvation [03468] is nigh [07138] them that fear [03373] him; that glory [03519] may dwell [07931] in our land [0776].

⁷ And thou shalt teach them diligently [08150] unto thy children [01121], and shalt talk [01696] of them when thou sittest [03427] in thine house [01004], and when thou walkest [03212] by the way [01870], and when thou liest down [07901], and when thou risest up [06965].

³ Glorious things [03513] are spoken [01696] of thee, O city [05892] of God [0430]. Selah [05542].

⁴² Saying [3004], If [3754] [1487] thou hadst known [1097], even [2532] thou [4771], at least [2534] in [1722] this [5026] thy [4675] day [2250], the things [3588] which belong unto [4314] thy [4675] peace [1515]! but [1161] now [3568] they are hid [2928] from [575] thine [4675] eyes [3788].

¹⁴ For this God [0430] is our God [0430] for ever [05769] and ever [05703]: he will be our guide [05090] even unto death [04192].

⁷ Peace [07965] be within thy walls [02426], and prosperity [07962] within thy palaces [0759].

² I will cry [07121] unto God [0430] most high [05945]; unto God [0410] that performeth [01584] all things for me.

⁶ The tabernacles [0168] of robbers [07703] prosper [07951], and they that provoke [07264] God [0410] are secure [0987]; into whose hand [03027] God [0433] bringeth [0935] abundantly.

¹⁹ Then [3767] the same [1565] day [2250] at evening [3798], being [5607] the first [3391] day of the week [4521], when [2532] the doors [2374] were shut [2808] where [3699] the disciples [3101] were [2258] assembled [4863] for [1223] fear [5401] of the Jews [2453], came [2064] Jesus [2424] and [2532] stood [2476] in [1519] the midst [3319], and [2532] saith [3004] unto them [846], Peace [1515] be unto you [5213].

⁵ And [1161] into [1519] whatsoever [3739] [302] house [3614] ye enter [1525], first [4412] say [3004], Peace [1515] be to this [5129] house [3624].

⁵ For who shall have pity [02550] upon thee, O Jerusalem [03389]? or who shall bemoan [05110] thee? or who shall go aside [05493] to ask [07592] how thou doest [07965]?