A song of ascents. 2
121:1 I look up 3 toward the hills.
From where 4 does my help come?
A song of ascents, 6 by David.
122:1 I was glad because 7 they said to me,
“We will go to the Lord’s temple.”
A song of ascents. 9
123:1 I look up 10 toward you,
the one enthroned 11 in heaven.
A song of ascents, 13 by David.
124:1 “If the Lord had not been on our side” –
let Israel say this! –
A song of ascents. 15
125:1 Those who trust in the Lord are like Mount Zion;
it cannot be upended and will endure forever.
A song of ascents. 17
126:1 When the Lord restored the well-being of Zion, 18
we thought we were dreaming. 19
A song of ascents, 21 by Solomon.
127:1 If the Lord does not build a house, 22
then those who build it work in vain.
If the Lord does not guard a city, 23
then the watchman stands guard in vain.
A song of ascents. 25
128:1 How blessed is every one of the Lord’s loyal followers, 26
each one who keeps his commands! 27
A song of ascents. 29
129:1 “Since my youth they have often attacked me,”
let Israel say.
A song of ascents. 31
130:1 From the deep water 32 I cry out to you, O Lord.
A song of ascents, 34 by David.
131:1 O Lord, my heart is not proud,
nor do I have a haughty look. 35
I do not have great aspirations,
or concern myself with things that are beyond me. 36
A song of ascents. 38
132:1 O Lord, for David’s sake remember
all his strenuous effort, 39
A song of ascents, 41 by David.
133:1 Look! How good and how pleasant it is
when brothers live together! 42
A song of ascents. 44
134:1 Attention! 45 Praise the Lord,
all you servants of the Lord,
who serve 46 in the Lord’s temple during the night.
1 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.
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.
3 tn Heb “I lift my eyes.”
4 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.
5 sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.
6 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.
7 tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.
8 sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.
9 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.
10 tn Heb “I lift my eyes.”
11 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).
12 sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.
13 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.
14 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
15 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.
16 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.
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.
18 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
19 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.
20 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.
21 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.
22 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.
23 sn The city symbolizes community security, which is the necessary framework for family security.
24 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.
25 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.
26 tn Heb “every fearer of the
27 tn Heb “the one who walks in his ways.”
28 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.
29 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.
30 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.
31 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.
32 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.
33 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
34 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.
35 tn Heb “and my eyes are not lifted up.”
36 tn Heb “I do not walk in great things, and in things too marvelous for me.”
37 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.
38 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.
39 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).
40 sn Psalm 133. The psalmist affirms the benefits of family unity.
41 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.
42 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.
43 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
44 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.
45 tn Heb “Look!”
46 tn Heb “stand.”