Psa 132:11 | KD | STEP | The “for the sake of David” is here set forth in detail. אמת in is not the accusative of the object, but an adverbial accusative. The first member of the verse closes with לדוד, which has the distinctive Pazer , which is preceded by Legarmeh as a sub-distinctive; then follows at the head of the second member אמת with Zinnor , then לא־ישׁוּב ממּנּה with Olewejored and its conjunctive Galgal , which regularly precedes after the sub-distinctive Zinnor . The suffix of ממּנּה refers to that which was affirmed by oath, as in Jer 4:28. Lineal descendants of David will Jahve place on the throne (לכסּא like לראשׁי in ) to him, i.e., so that they shall follow his as possessors of the throne. David’s children shall for ever (which has been finally fulfilled in Christ) sit לכסּא to him (cf. ; ). Thus has Jahve promised, and expects in return from the sons of David the observance of His Law. Instead of עדתי זוּ it is pointed עדתי זו. In Hahn’s edition עדתי has Mercha in the penult . (cf. the retreat of the tone in זה אדני, ), and in Baer’s edition the still better attested reading Mahpach instead of the counter-tone Metheg , and Mercha on the ultima . It is not plural with a singular suffix (cf. , Ges. §91, 3), but, as זו = זאת indicates, the singular for עדוּתי, like תּחנתי for תּחנוּתי in 2Ki 6:8; and signifies the revelation of God as an attestation of His will. אלמּדם has Mercha mahpach ., זו Rebia parvum , and עדתי Mercha ; and according to the interpunction it would have to be rendered: “and My self-attestation there” (vid., on ), but zow is relative: My self-attestation (revelation), which I teach them. The divine words extend to the end of Psa 132:12. The hypotheses with אם, as the fulfilment in history shows, were conditions of the continuity of the Davidic succession; not, however - because human unfaithfulness does not annul the faithfulness of God - of the endlessness of the Davidic throne. In the poet states the ground of such promissory mercy. It is based on the universal mercy of the election of Jerusalem. אוּהּ has He mappic . like ענּה in , or the stroke of Raphe (Ew. §247, d ), although the suffix is not absolutely necessary. In the following strophe the purport of the election of Jerusalem is also unfolded in Jahve’s own words.

‏ Psalms 132:11

The “for the sake of David” is here set forth in detail. אמת in Psa 132:11 is not the accusative of the object, but an adverbial accusative. The first member of the verse closes with לדוד, which has the distinctive Pazer, which is preceded by Legarmeh as a sub-distinctive; then follows at the head of the second member אמת with Zinnor, then לא־ישׁוּב ממּנּה with Olewejored and its conjunctive Galgal, which regularly precedes after the sub-distinctive Zinnor. The suffix of ממּנּה refers to that which was affirmed by oath, as in Jer 4:28. Lineal descendants of David will Jahve place on the throne (לכסּא like לראשׁי in Psa 21:4) to him, i.e., so that they shall follow his as possessors of the throne. David’s children shall for ever (which has been finally fulfilled in Christ) sit לכסּא to him (cf. Jer 9:5; Jer 36:7). Thus has Jahve promised, and expects in return from the sons of David the observance of His Law. Instead of עדתי זוּ it is pointed עדתי זו. In Hahn’s edition עדתי has Mercha in the penult. (cf. the retreat of the tone in זה אדני, Dan 10:17), and in Baer’s edition the still better attested reading Mahpach instead of the counter-tone Metheg, and Mercha on the ultima. It is not plural with a singular suffix (cf. Deu 28:59, Ges. §91, 3), but, as זו = זאת indicates, the singular for עדוּתי, like תּחנתי for תּחנוּתי in 2Ki 6:8; and signifies the revelation of God as an attestation of His will. אלמּדם has Mercha mahpach., זו Rebia parvum, and עדתי Mercha; and according to the interpunction it would have to be rendered: “and My self-attestation there” (vid., on Psa 9:16), but zow is relative: My self-attestation (revelation), which I teach them. The divine words extend to the end of Psa 132:12. The hypotheses with אם, as the fulfilment in history shows, were conditions of the continuity of the Davidic succession; not, however - because human unfaithfulness does not annul the faithfulness of God - of the endlessness of the Davidic throne. In Psa 132:13 the poet states the ground of such promissory mercy. It is based on the universal mercy of the election of Jerusalem. אוּהּ has He mappic. like ענּה in Deu 22:29, or the stroke of Raphe (Ew. §247, d), although the suffix is not absolutely necessary. In the following strophe the purport of the election of Jerusalem is also unfolded in Jahve’s own words.