The interpretation timeline
Psalm 127:5 Douay-Rheims

May the Lord bless thee out of Sion: and mayest thou see the good things of Jerusalem all the days of thy life.

A.D. 430 – 1863 5 witnesses

Patristic

before A.D. 750
430
A.D.
Augustine of Hippo Patristic
A.D. 354–430
“"The Lord from out of Sion bless thee: and mayest thou see thee good things that are of Jerusalem" [Psalm 128:5]. Even to the birds was it said, "Be fruitful and multiply." [Genesis 1:22] Dost thou wish to hold as a great blessing what was given unto birds? Who can be ignorant, that it was given indeed by the voice of God? But use these goods, if thou receive them; and rather think how thou mayest nourish those who have been born, than that others may be born. For it is not happiness to have children, but to have good ones. Labour in the task of nourishing them, if they be born; but if they be not born, give thanks unto God. ...Thy children are infants: thou dost caress the infants: the infants caress thee: do they abide thus? But thou wishest they may grow, thou wishest that their age may increase. But consider that when one age cometh, another dieth. When boyhood cometh, infancy dieth; when youth cometh, boyhood dieth: when manhood cometh, youth dieth; when old age cometh, manhood dieth: when death cometh, all age dieth. As many successions of ages as thou wishest for, so many deaths of ages dost thou wish for. These things therefore "are" not. Finally, are children born unto thee to share life with thee on earth, or rather to shut thee out and to succeed thee? Rejoicest thou in those born to exclude thee? Boys when born speak somewhat like this to their parents: "Now then, begin to think of removing hence, let us too play our parts on the stage." For the whole life of temptation in the human race is a stage play; for it is said, "Every man living is altogether vanity." Nevertheless, if we rejoice in children who will succeed us; how much must we rejoice in children with whom we shall remain, and in that Father for whom we are born, who will not die, but that we may evermore live with Him? These are the good things of Jerusalem: for they "are." And how long shall I see the good things of Jerusalem? "All thy life long." If thy life be for ever, thou wilt see the good things of Jerusalem for evermore....”
Source

Scholastic

c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“from Zion which is the gate of heaven. Moreover, in the merit of Zion they would be fruitful and multiply, as it is written (I Kings 4:20): “Judah and Israel [were] many.” the good of Jerusalem And you shall rejoice with all the good.”

Post-Reformation

c. 1650 – 1900
1771
A.D.
John Gill Reformed
1697–1771
“Yea, thou shall see thy children's children,.... A numerous race of descendants from him, which are the crown and glory of old men, Pro 17:6; this is also true of Christ's spiritual children by his church in successive ages, Isa 59:21; and peace upon Israel: all kind of prosperity, temporal and spiritual; peace, and abundance of it; as will be in the latter day, in the spiritual reign of Christ, Psa 72:8. It may be considered as a wish or prayer, with which the psalm is concluded; let "peace be upon Israel" (a), as in Psa 125:5; see Gal 6:16. (a) "pax sit super Israele", Cocceius; so Gejerus. Next: Psalms Chapter 129”
Source
1849
A.D.
1774–1849
“Sion. Where he displayed his bounty. (Calmet) — Jerusalem. In heaven, 1 Corinthians xv. 19. (Berthier) — Mayst thou live happily in the holy city, after thy long captivity. (Calmet)”
1863
A.D.
1796–1863
“The prosperity of the country and of the church is agreeable to the pious. The prayer is directed to obtain for Jerusalem abundance and peace, which may be witnessed and enjoyed by the person here addressed.”
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.