Mazmur 120:1--131:3
KonteksA song of ascents. 2
120:1 In my distress I cried out
to the Lord and he answered me.
120:2 I said, 3 “O Lord, rescue me 4
from those who lie with their lips 5
and those who deceive with their tongue. 6
120:3 How will he severely punish you,
you deceptive talker? 7
120:4 Here’s how! 8 With the sharp arrows of warriors,
with arrowheads forged over the hot coals. 9
For I have lived temporarily 11 in Meshech;
I have resided among the tents of Kedar. 12
120:6 For too long I have had to reside
with those who hate 13 peace.
120:7 I am committed to peace, 14
but when I speak, they want to make war. 15
A song of ascents. 17
121:1 I look up 18 toward the hills.
From where 19 does my help come?
121:2 My help comes from the Lord, 20
the Creator 21 of heaven and earth!
121:3 May he not allow your foot to slip!
May your protector 22 not sleep! 23
121:4 Look! Israel’s protector 24
does not sleep or slumber!
121:5 The Lord is your protector;
the Lord is the shade at your right hand.
121:6 The sun will not harm you by day,
or the moon by night. 25
121:7 The Lord will protect you from all harm;
he will protect your life.
121:8 The Lord will protect you in all you do, 26
now and forevermore.
A song of ascents, 28 by David.
122:1 I was glad because 29 they said to me,
“We will go to the Lord’s temple.”
122:2 Our feet are 30 standing
inside your gates, O Jerusalem.
122:3 Jerusalem 31 is a city designed
to accommodate an assembly. 32
122:4 The tribes go up 33 there, 34
the tribes of the Lord,
where it is required that Israel
give thanks to the name of the Lord. 35
122:5 Indeed, 36 the leaders sit 37 there on thrones and make legal decisions,
on the thrones of the house of David. 38
122:6 Pray 39 for the peace of Jerusalem!
May those who love her prosper! 40
122:7 May there be peace inside your defenses,
and prosperity 41 inside your fortresses! 42
122:8 For the sake of my brothers and my neighbors
I will say, “May there be peace in you!”
122:9 For the sake of the temple of the Lord our God
I will pray for you to prosper. 43
A song of ascents. 45
123:1 I look up 46 toward you,
the one enthroned 47 in heaven.
123:2 Look, as the eyes of servants look to the hand of their master,
as the eyes of a female servant look to the hand of her mistress, 48
so my eyes will look to the Lord, our God, until he shows us favor.
123:3 Show us favor, O Lord, show us favor!
For we have had our fill of humiliation, and then some. 49
of the taunts of the self-assured,
of the contempt of the proud.
A song of ascents, 52 by David.
124:1 “If the Lord had not been on our side” –
let Israel say this! –
124:2 if the Lord had not been on our side,
when men attacked us, 53
124:3 they would have swallowed us alive,
when their anger raged against us.
124:4 The water would have overpowered us;
the current 54 would have overwhelmed 55 us. 56
124:5 The raging water
would have overwhelmed us. 57
124:6 The Lord deserves praise, 58
for 59 he did not hand us over as prey to their teeth.
124:7 We escaped with our lives, 60 like a bird from a hunter’s snare.
The snare broke, and we escaped.
124:8 Our deliverer is the Lord, 61
the Creator 62 of heaven and earth.
A song of ascents. 64
125:1 Those who trust in the Lord are like Mount Zion;
it cannot be upended and will endure forever.
125:2 As the mountains surround Jerusalem, 65
so the Lord surrounds his people,
now and forevermore.
125:3 Indeed, 66 the scepter of a wicked king 67 will not settle 68
upon the allotted land of the godly.
Otherwise the godly might
do what is wrong. 69
125:4 Do good, O Lord, to those who are good,
to the morally upright! 70
125:5 As for those who are bent on traveling a sinful path, 71
may the Lord remove them, 72 along with those who behave wickedly! 73
May Israel experience peace! 74
A song of ascents. 76
126:1 When the Lord restored the well-being of Zion, 77
we thought we were dreaming. 78
126:2 At that time we laughed loudly
and shouted for joy. 79
At that time the nations said, 80
“The Lord has accomplished great things for these people.”
126:3 The Lord did indeed accomplish great things for us.
We were happy.
126:4 O Lord, restore our well-being,
just as the streams in the arid south are replenished. 81
126:5 Those who shed tears as they plant
will shout for joy when they reap the harvest. 82
126:6 The one who weeps as he walks along, carrying his bag 83 of seed,
will certainly come in with a shout of joy, carrying his sheaves of grain. 84
A song of ascents, 86 by Solomon.
127:1 If the Lord does not build a house, 87
then those who build it work in vain.
If the Lord does not guard a city, 88
then the watchman stands guard in vain.
127:2 It is vain for you to rise early, come home late,
and work so hard for your food. 89
Yes, 90 he can provide for those whom he loves even when they sleep. 91
127:3 Yes, 92 sons 93 are a gift from the Lord,
the fruit of the womb is a reward.
127:4 Sons born during one’s youth
are like arrows in a warrior’s hand. 94
127:5 How blessed is the man who fills his quiver with them!
They will not be put to shame 95 when they confront 96 enemies at the city gate.
A song of ascents. 98
128:1 How blessed is every one of the Lord’s loyal followers, 99
each one who keeps his commands! 100
128:2 You 101 will eat what you worked so hard to grow. 102
You will be blessed and secure. 103
128:3 Your wife will be like a fruitful vine 104
in the inner rooms of your house;
your children 105 will be like olive branches,
as they sit all around your table.
128:4 Yes indeed, the man who fears the Lord
will be blessed in this way. 106
128:5 May the Lord bless you 107 from Zion,
that you might see 108 Jerusalem 109 prosper
all the days of your life,
128:6 and that you might see 110 your grandchildren. 111
May Israel experience peace! 112
A song of ascents. 114
129:1 “Since my youth they have often attacked me,”
let Israel say.
129:2 “Since my youth they have often attacked me,
but they have not defeated me.
129:3 The plowers plowed my back;
they made their furrows long.
129:4 The Lord is just;
he cut the ropes of the wicked.” 115
129:5 May all who hate Zion
be humiliated and turned back!
129:6 May they be like the grass on the rooftops
which withers before one can even pull it up, 116
129:7 which cannot fill the reaper’s hand,
or the lap of the one who gathers the grain!
129:8 Those who pass by will not say, 117
“May you experience the Lord’s blessing!
We pronounce a blessing on you in the name of the Lord.”
A song of ascents. 119
130:1 From the deep water 120 I cry out to you, O Lord.
130:2 O Lord, listen to me! 121
Pay attention to 122 my plea for mercy!
130:3 If you, O Lord, were to keep track of 123 sins,
O Lord, who could stand before you? 124
130:4 But 125 you are willing to forgive, 126
so that you might 127 be honored. 128
I rely on him with my whole being; 130
I wait for his assuring word. 131
130:6 I yearn for the Lord, 132
more than watchmen do for the morning,
yes, more than watchmen do for the morning. 133
130:7 O Israel, hope in the Lord,
for the Lord exhibits loyal love, 134
and is more than willing to deliver. 135
130:8 He will deliver 136 Israel
from all the consequences of their sins. 137
A song of ascents, 139 by David.
131:1 O Lord, my heart is not proud,
nor do I have a haughty look. 140
I do not have great aspirations,
or concern myself with things that are beyond me. 141
131:2 Indeed 142 I am composed and quiet, 143
like a young child carried by its mother; 144
I am content like the young child I carry. 145
131:3 O Israel, hope in the Lord
now and forevermore!
[120:1] 1 sn Psalm 120. The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist’s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3-4) and a lament (vv. 5-7). Perhaps vv. 2-7 recall the psalmist’s prayer when he cried out to the Lord.
[120:1] 2 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[120:2] 3 tn The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.
[120:2] 5 tn Heb “from a lip of falsehood.”
[120:2] 6 tn Heb “from a tongue of deception.”
[120:3] 7 tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The
[120:4] 8 tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.
[120:4] 9 tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.
[120:5] 10 tn Or “woe to me.” The Hebrew term אוֹיָה (’oyah, “woe”) which occurs only here, is an alternate form of אוֹי (’oy).
[120:5] 11 tn Heb “I live as a resident alien.”
[120:5] 12 sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.
[120:6] 13 tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.
[120:7] 15 tn Heb “they [are] for war.”
[121:1] 16 sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.
[121:1] 17 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[121:1] 18 tn Heb “I lift my eyes.”
[121:1] 19 tn The Hebrew term מֵאַיִן (me’ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.
[121:2] 20 tn Heb “my help [is] from with the
[121:3] 22 tn Heb “the one who guards you.”
[121:3] 23 tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.
[121:4] 24 tn Heb “the one who guards Israel.”
[121:6] 25 sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.
[121:8] 26 tn Heb “your going out and your coming in.”
[122:1] 27 sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.
[122:1] 28 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[122:1] 29 tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.
[122:3] 31 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[122:3] 32 tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).
[122:4] 34 tn Heb “which is where the tribes go up.”
[122:4] 35 tn Heb “[it is] a statute for Israel to give thanks to the name of the
[122:5] 38 tn Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”
[122:6] 39 tn Heb “ask [for].”
[122:7] 42 tn The psalmist uses second feminine singular pronominal forms to address personified Jerusalem.
[122:9] 43 tn Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.
[123:1] 44 sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.
[123:1] 45 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[123:1] 46 tn Heb “I lift my eyes.”
[123:1] 47 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12).
[123:2] 48 sn Servants look to their master for food, shelter, and other basic needs.
[123:3] 49 tn Heb “for greatly we are filled [with] humiliation.”
[123:4] 50 tn Heb “greatly our soul is full to it.”
[124:1] 51 sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.
[124:1] 52 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[124:2] 53 tn Heb “rose up against us.”
[124:4] 55 tn Heb “would have passed over.”
[124:4] 56 tn Heb “our being.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[124:5] 57 tn Heb “then they would have passed over our being, the raging waters.”
[124:6] 58 tn Heb “blessed [be] the
[124:6] 59 tn Heb “[the one] who.”
[124:7] 60 tn Heb “our life escaped.”
[124:8] 61 tn Heb “our help [is] in the name of the
[125:1] 63 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
[125:1] 64 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[125:2] 65 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[125:3] 67 tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.
[125:3] 69 tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.
[125:4] 70 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
[125:5] 71 tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.
[125:5] 72 tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the
[125:5] 73 tn Heb “the workers of wickedness.”
[125:5] 74 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).
[126:1] 75 sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.
[126:1] 76 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[126:1] 77 tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century
[126:1] 78 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.
[126:2] 79 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
[126:2] 80 tn Heb “they said among the nations.”
[126:4] 81 tn Heb “like the streams in the Negev.”
[126:4] sn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible, 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.
[126:5] 82 sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.
[126:6] 83 tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.
[126:6] 84 tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.
[126:6] sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.
[127:1] 85 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.
[127:1] 86 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[127:1] 87 sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.
[127:1] 88 sn The city symbolizes community security, which is the necessary framework for family security.
[127:2] 89 tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).
[127:2] 90 tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).
[127:2] 91 tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shena’, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.
[127:3] 93 tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.
[127:4] 94 tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.
[127:5] 95 tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.
[127:5] 96 tn Heb “speak with.”
[128:1] 97 sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.
[128:1] 98 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[128:1] 99 tn Heb “every fearer of the
[128:1] 100 tn Heb “the one who walks in his ways.”
[128:2] 101 tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.
[128:2] 102 tn Heb “the work of your hands, indeed you will eat.”
[128:2] 103 tn Heb “how blessed you [will be] and it will be good for you.”
[128:3] 104 sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).
[128:3] 105 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.
[128:4] 106 tn Heb “look, indeed thus will the man, the fearer of the
[128:5] 107 tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.
[128:5] 108 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.
[128:5] 109 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[128:6] 110 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.
[128:6] 111 tn Heb “sons to your sons.”
[128:6] 112 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).
[129:1] 113 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.
[129:1] 114 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[129:4] 115 tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.
[129:6] 116 tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).
[129:8] 117 tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.
[130:1] 118 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
[130:1] 119 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[130:1] 120 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
[130:2] 121 tn Heb “my voice.”
[130:2] 122 tn Heb “may your ears be attentive to the voice of.”
[130:3] 124 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
[130:4] 126 tn Heb “for with you [there is] forgiveness.”
[130:4] 127 tn Or “consequently you are.”
[130:5] 130 tn Heb “my soul waits.”
[130:5] 131 tn Heb “his word.”
[130:6] 132 tn Heb “my soul for the master.”
[130:6] 133 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
[130:7] 134 tn Heb “for with the
[130:7] 135 tn Heb “and abundantly with him [is] redemption.”
[130:8] 137 tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.
[131:1] 138 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
[131:1] 139 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[131:1] 140 tn Heb “and my eyes are not lifted up.”
[131:1] 141 tn Heb “I do not walk in great things, and in things too marvelous for me.”
[131:2] 143 tn Heb “I make level and make quiet my soul.”
[131:2] 144 tn Heb “like a weaned [one] upon his mother.”
[131:2] 145 tn Heb “like the weaned [one] upon me, my soul.”
