[124:1]  ¹ sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.

[124:1]  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.

[124:2]  ³ tn Heb “rose up against us.”

[124:4]  ⁴ tn Or “stream.”

[124:4]  ⁵ tn Heb “would have passed over.”

[124:4]  ⁶ 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]  ⁷ tn Heb “then they would have passed over our being, the raging waters.”

[124:6]  ⁸ tn Heb “blessed [be] the Lord.”

[124:6]  ⁹ tn Heb “[the one] who.”

[124:7]  ¹⁰ tn Heb “our life escaped.”

[124:8]  ¹¹ tn Heb “our help [is] in the name of the Lord.”

[124:8]  ¹² tn Or “Maker.”

[125:1]  ¹³ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ¹⁴ 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]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[125:3]  ¹⁶ tn Or “for.”

[125:3]  ¹⁷ 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]  ¹⁸ tn Or “rest.”

[125:3]  ¹⁹ 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]  ²⁰ 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 Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).

[125:5]  ²¹ tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.

[125:5]  ²² 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 Lord will remove them” (cf. NIV, NRSV).

[125:5]  ²³ tn Heb “the workers of wickedness.”

[125:5]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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 b.c. Old Aramaic inscription with the verb שׁוּב. This cognate noun appears to mean “return” (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or “restoration” (see DNWSI 2:1125). Therefore it appears that שְׁבִית should be retained and understood as a cognate accusative of שׁוּב. In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, “turn with a turning toward” (Psalms 101-150 [WBC], 170). Allen takes שְׁבִית as construct and understands “Zion” as an objective genitive.

[126:1]  ²⁸ 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 11QPs^a. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.

[126:2]  ²⁹ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

[126:2]  ³⁰ tn Heb “they said among the nations.”

[126:4]  ³¹ tn Heb “like the streams in the Negev.”

[126:5]  ³² 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]  ³³ 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]  ³⁴ tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.

[127:1]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn The city symbolizes community security, which is the necessary framework for family security.

[127:2]  ³⁹ 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]  ⁴⁰ tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).

[127:2]  ⁴¹ 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]  ⁴² tn or “look.”

[127:3]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Heb “speak with.”

[128:1]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Heb “every fearer of the Lord.”

[128:1]  ⁵⁰ tn Heb “the one who walks in his ways.”

[128:2]  ⁵¹ 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]  ⁵² tn Heb “the work of your hands, indeed you will eat.”

[128:2]  ⁵³ tn Heb “how blessed you [will be] and it will be good for you.”

[128:3]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Heb “look, indeed thus will the man, the fearer of the Lord, be blessed.”

[128:5]  ⁵⁷ 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]  ⁵⁸ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.

[128:5]  ⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[128:6]  ⁶⁰ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.

[128:6]  ⁶¹ tn Heb “sons to your sons.”

[128:6]  ⁶² tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).