PSALMSBOOK 4

Lesson Fourteen

Psalms 120:1-7120:1 Plea for Relief from Bitter Foes - A Song of AscentsIn my distress I cried to the LORD, And He heard me. 2 Deliver my soul, O LORD, from lying lips and from a deceitful tongue. 3 What shall be given to you, or what shall be done to you, you false tongue? 4 Sharp arrows of the warrior, with coals of the broom tree! 5 Woe is me that I dwell in Meshech That I dwell among the tents of Kedar! 6 My soul has dwelt too long with one who hates peace. 7 I am for peace; but when I speak, they are for war. NKJV

Psalm 120:1-7 GROUP I PSALM (FIRST) DISTRESSH-3 A. Psalms 120:1 Hezekiah and Jehovah

B. Psalms 120:2 His prayer to Jehovah B. Psalms 120:3, 4 His apostrophe to Rab-shakehA. Psalms 120:5-7 Hezekiah and Jehovah

Title. A Song. Hebrew shir. One of the Songs promised by Hezekiah in Isaiah 38:20. Degrees = the degrees, or steps. Hebrew hamma’aloth (with Art.): i.e. the “degrees” mentioned six times in 2 Kings 20:8-11, and five times is Isaiah 38:8 (Hebrew). No other “degrees” known to Scripture, which are connected with the shadow of the sun.

120:1. Distress: 1. The first Psalm of each of the five groups speaks of distress; 2. The second of trust; 3. The third of blessing and peace in Zion.

The distress, here, refers to Sennacherib’s siege of Jerusalem (2 Kings 19:3, Isaiah 37:3). Cried. See 2 Kings 19:3, 4, 14-19; 2 Chronicles 32:20; Isaiah 37:15-20; 38:2, 3

120:5. Mesech…Kedar. Used typically of cruel and merciless peoples, as we use the terms Vandals, Goths, Philistines.

120:7. I = I [even I]; or, I [am all] peace (emphatic).

HISTORICAL BACKGROUND OF FIRST THEORY1. Sennacherib attacks Judah, takes everything but Jerusalem.2. He bragged about his conquests of all nations including Judah.3. He believed that He was mightier than even the God of Judah.4. God sent down ONE angel and destroyed 185,000 men in one night.5. Sennacherib goes back to his country and is killed by his sons. Paul the Learner

Psalms 120:1-2Psalm 120 begins a new collection that extends through 134.

(a) Each lyric in this group is designated by a term variously translated "A Song of Degrees" (AV), "A Song of Ascents" (ASV), and "A Pilgrim Song."

(b) Various theories as to the meaning of the term relate it to the return from Babylon, the fifteen steps from the women's court to the men's court, the climactic parallelism in these poems, and the journeys of pilgrims.

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BOOK FIVE LESSON FOURTEEN(c) The most likely theory is that this collection arose as a hymnbook for pilgrims coming up to the Temple

for the great feasts. (d) The fact that 120, 124, 125, 130, 131 are not explicitly related to a pilgrimage points to their

incorporation into the collection from other sources. (e) Most of these psalms fit into the pattern of life in post-Exilic society, although some may have first had

a pre-Exilic origin. (The Wycliffe Bible Commentary)

Psalms 120:1-2Verse 1-2. A Cry for DeliveranceDeliver my soul, O Lord. The psalmist finds himself in the wretched plight of one who has to associate with men given to falsehood. His appeal for deliverance is based upon God's past answers to him in times of similar trouble. Many understand that there is some reference here to the slanderous opposition of Sanballat and Tobiah to Nehemiah's rebuilding the walls of Jerusalem (Neh 4; 6).

Psalms 120:3-4A Plea for Retribution What shall be given unto thee? The deceitful tongue and its owner are singled out for judgment. The answer to the rhetorical questions is based upon the nature of the alleged offense. Sharp arrows and hot coals will provide fitting retribution.

Psalms 120: (Psalms 120-134) all begin “A song for [or ‘for’] ascents,” forming the clearest collection of psalms in the Psalter; while other collections do exist, they are not found in a single block (see introductions to Psalms 42 and 50 on the Asaphite and Korahite psalms),

But are identified by common ascription. It is likely that these fifteen psalms were already a unit when they were incorporated into the Psalter, though it is uncertain what this superscription means and what function the collection served.

The word “ma’alah,” typically translated “ascent,” may refer to a step (see, e.g. Ezekiel 40:26). Early rabbinic tradition thus connects these fifteen psalms:

1. To the fifteen steps of the Temple, according to (Ezekiel 40:26, 31), where the Levites sang (Talmud m. Mid. 2.5 b. Sukkah 51b)

2. “Ma’alah” is also used to express the “journey up from Babylon” in Ezra 7:9, 3. And thus some modern scholars connect these psalms to the return from exile. 4. Others see them as pilgrimage psalms (so Radak); 5. The first-century allegorist Philo understood them as expressing the ascent of the individual to God,6. While some scholars see “ma’alah” as referring to some technical poetic aspect of these psalms.

No single interpretation is compelling. These psalms comprise a variety of genres, and were written over a long period of time; some, but not all, show clear linguistic or other signs of being postexilic (see especially 126). Certain phrases such as “May it be well with Israel!”

Are found in the collection only (125:5; 128:6), and the Songs of Ascents share certain linguistic and stylistic oddities, reinforcing the notion that there is some sort of unity to this collection. Nevertheless, the opinion of some scholars that they comprise a complex ritual is not compelling.

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BOOK FIVE LESSON FOURTEENIn addition, with the exception of Psalms 132, they are all relatively short (3-9 verses). Psalms 120, the first of the collection, is an individual petition. It is characterized by repetitions of the same phrase in contiguous verses. (“Deceitful tongue” in 2, 3; “dwell / dwelt” in 5, 6; “peace” in 6, 7), a frequent stylistic aspect of this collection.

120:1: A unique introduction to the individual petition, saying at the beginning that it was effective.

120:2-4: Two of the typical elements of the petition are the invocation (O Lord), and the petition itself in the imperative (save me). As in many other psalms, the emphasis is on the danger of speech, here expressed through the strong metaphors of verse 4 “A warrior’s sharp arrows, with hot coals of broom-wood.” Tanakh (see 10:7). The typical motivation – why God should hear this petition – is absent here. Jewish Study Bible

Psalms 120:5-7A Lament for Peace Woe is me ... I am for peace. The poet's basic complaint is that he finds it necessary to sojourn among bloodthirsty and barbaric enemies. Mesech in Asia Minor and Kedar in the north Arabian Desert south of Damascus are used symbolically to represent barbaric powers. (The Wycliffe Bible Commentary)

120:5 This is very enigmatic, since Meshech is near the Caspian Sea, while the clans of Kedar are in the Arabian Peninsula; either one of these names should be emended so that the locations are proximate, or the psalmist has intentionally chosen two faraway places to express the notion of distance.

For scholars who read the Songs of Ascents as a group, it is this initial distance (see also Psalms 121) that is crucial, since the psalms express overcoming this distance, concluding with praying at the Temple.

120:6-7: The residents of Meshech and Kedar are stereotyped as barbaric warmongers. Jewish Study Bible

Psalms 121:1-8121:1 God the Help of Those Who Seek Him - A Song of AscentsI will lift up my eyes to the hills --From whence comes my help? 2 My help comes from the LORD, Who made heaven and earth. 3 He will not allow your foot to be moved; He who keeps you will not slumber. 4 Behold, He who keeps Israel Shall neither slumber nor sleep. 5 The LORD is your keeper; The LORD is your shade at your right hand. 6 The sun shall not strike you by day, nor the moon by night. 7 The LORD shall preserve you from all evil; He shall preserve your soul. 8 The LORD shall preserve your going out and you’re coming in from this time forth, and even forevermore. NKJV

Psalm 121:1-8 GROUP 1 PSALM (SECOND) TRUSTH-3 C-1 Psalms 121:1, 2 Jehovah’s helped proclaimed

C-2 Psalms 121:3-8 Jehovah’s help promised

Title. A Song. Hebrew shir. Of degrees = for, or relating to the degrees, only here thus. Hebrew lamma’aloth.

Psalm 121:1, 2 (C-1, above). JEHOVAH’S HELP PROCLAIMEDC-1 G. Psalms 121:1- Contemplation of Creation

H. Psalms 121:-1 Whence can help come? Question H. Psalms 121:2- Whence help cometh AnswerG. Psalms 121:-2 Contemplation of the Creator

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BOOK FIVE LESSON FOURTEEN121:2. That made heaven and earth. The reference is to the burden of Hezekiah’s prayer (2 Kings 19:15, Isaiah 37:16). Idols were only the work of men’s hands (2 Kings 19:18, 2 Chronicles 32:19; Isaiah 37:19). Rab-shakeh had reproached “the living God.” See also Psalms 124:8, 134:3.

Psalm 121:3-8 (C-2 page 3) JEHOVAH’S HELP PROMISEDC-2 I. Psalms 121:3, 4 What Jehovah will not suffer (Negative)

J. Psalms 121:5 What He will do as the Keeper (Positive)I. Psalms 121:6 What Jehovah will not do (Negative) J. Psalms 121:7, 8 What He will do as the Keeper (Positive)

121:3. Not = May He not. Hebrew word ‘al (like Greek me). (Subjective and conditional).

3 keepeth…3 keepeth…5 keeper. Note the Figure of Speech Polyptoton. (Check your list). Hebrew words are shomreka…shomer…shomreka. This is repeated in vv. 7, 8.

121:4. Neither. Hebrew l’o (like the Greek word ou). He will not. Absolute.

121:7. Shall preserve thee. The repeated promise of Jehovah by Isaiah (2 Kings 19:20-34, Isaiah 37:6, 7, 22-35).

7. Shall preserve…shall preserve… 8. Shall preserve. Note the Figure of Speech Polyptoton. The Hebrew words here are yishmarka…yishmor…yishmar.

121:8. Thy going out, &c. Idiom for life in general. The promise was fulfilled in 2 Chronicles 32:22.

Psalms 121:1-2The intense assurance of those journeying up to Zion is reflected in this pilgrim song. They here express a deep sense of trust in God without a murmur of complaint or word of petition. The song was probably used as an antiphonal hymn, although the exact voices or parts used cannot be identified with certainty.

Verse 1-2. The Source of Help. From whence cometh my help? Looking up to the hills around Zion, one of the pilgrim’s voices a question, which sets the mood for all that follows. The question does not express doubt but introduces the affirmation that contains the theme of the psalm, namely, that his helper is Jehovah the Creator.

Psalms 121: This psalm expresses great confidence in God as a guardian; the root “sh-m-r,” “to guard,” appears six times. In many contemporary Jewish communities, it is recited at times of trouble as a way of offering comfort and assurance.

As in the previous psalm, words are often repeated in adjacent verses (verses 1-2 “my help;” verses 3-4, “slumber;” verses 7-8, “guard”).

121:1: Uniquely, the opening is A song for ascents rather than “to ascents.” It is unclear why the psalmist is looking to the mountains:

1. Some have suggested that this is a polemic against deities on the mountains (see especially Ezekiel 18:6),

2. Or this expresses the pilgrim as he moves toward Jerusalem in the Judean hills; 3. More likely “it is the custom of anyone in straits to life his eyes to see if help will come to repel the

enemy” (Ibn Ezra).4

BOOK FIVE LESSON FOURTEEN121:2: The psalm is remarkable for recounting the psalmist’s inner dialogue. The psalmist answers himself confidently either “through prophecy or expressing hope” (Ibn Ezra). The epithet maker of heaven and earth is found three times in the Song of Ascents (here, 124:8; 134:3), and twice outside them (115:5; 146:6). It is likely that this epithet became popular in postexilic times (see 2 Chronicles 2:11). In this context, raising the eyes to the mountains, as if to appreciate the heaven and the earth, takes on additional meaning. Jewish Study Bible

Psalms 121:3-8The Promise of Protection The Lord is thy keeper. All verses except verse 6 employ the Hebrew word (shamar) to emphasize this idea of God's guardianship. Unlike the sentry who occasionally slumbers, or Baal, who has to be awakened (cf. 1 Kings 18:27), the Lord never slumbers or sleeps.

The psalmist employs climactic parallelism throughout, building up each new phrase from the thought in the preceding phrase. Note that the conclusion applies to the pilgrims in that God preserves them in every phase of their journey, seeing them safely home. (The Wycliffe Bible Commentary)

121:3-4 This is polemicizing against the notion often expressed in psalms that God does sleep; (see, e.g. 44:24, “Rouse Yourself; why do You sleep, O Lord? Awaken, do not reject us forever!” (See 7:7).

121:5: Protection (“tzel”) refers to shade or refuge from the hot sun (see verse 6 “By day the sun will not strike you, nor the moon by night.’ Tanakh); note the biblical personal name (e.g. Exodus 31:2) Bezalel, “in the protection of God.” Right hand expresses proximity (cf. 110:5).

121:6: It is unclear how the moon by night might afflict a person: the notion of being moonstruck is postbiblical. Most likely this half verse is a type of filler, resulting from the use of parallelism, where by night formally parallels by day, and moon parallels sun.

121: 8: Going and coming means daily work (Deuteronomy 31:2; 2 Kings 11:8). If this is a pilgrimage song, it may refer more specifically to setting out on the journey to the Temple and returning home. The psalm concludes with a temporal reference, as a whole,

Then, the psalm says that God guards the individual at all times everywhere. The expression now and forever is found disproportionately in the Song of Ascents (here; 125:2; 131:3, and outside them in the Psalter only in 115:8). Jewish Study Bible

Psalms 122:1-9122:1 The Joy of Going to the House of the LORD - A Song of Ascents - Of DavidI was glad when they said to me, "Let us go into the house of the LORD." 2 Our feet have been standing within your gates, O Jerusalem! 3 Jerusalem is built as a city that is compact together, 4 where the tribes go up, the tribes of the LORD, To the Testimony of Israel, to give thanks to the name of the LORD. 5 For thrones are set there for judgment, the thrones of the house of David. 6 Pray for the peace of Jerusalem: "May they prosper who love you. 7 Peace be within your walls, Prosperity within your palaces." 8 For the sake of my brethren and companions, I will now say, "Peace be within you." 9 Because of the house of the LORD our God I will seek your good. NKJV

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BOOK FIVE LESSON FOURTEENPsalm 122:1-9 GROUP 1 PSALM (THIRD) DELIVERANCE, BLESSING, AND PEACEH-3 K. Psalms 122:1 The house of Jehovah

L. Psalms 122:2 Jerusalem spoken to M. Psalms 122:3 Jerusalem spoken of N. Psalms 122:4 Description N. Psalms 122:5 Description M. Psalms 122:6- Jerusalem spoken of L. Psalms 122:-6-8 Jerusalem spoken toK. Psalms 122:9 The house of Jehovah

Title. A Song. Hebrew shir.Of degrees = of the degrees (with Art.), as in title of Psalms 120. Of David = by David. A Psalm that Hezekiah found ready to his hand.

122:1. The house of the Lord Hebrew the house of Jehovah. This was Hezekiah’s constant care, desire, and thought. It filled his heart. He began his reign by “opening its doors” and cleansing it. See 2 Chronicles 29-31, where it is mentioned seventeen times. He spread Sennacherib’s letter before Jehovah there (Isaiah 37:14).

In his mortal sickness his prayer and its answer related to it (2 Kings 20:5). The “sign” he asked related to it (2 Kings 20:8, Isaiah 38:22). His songs were to be sung there (Isaiah 38:20).

122:2. Shall stand = have stood [and shall still stand]. The reference is to the Passover that had been kept for “all Israel.” Jerusalem.

Note the Figure of Speech Anadiplosis, the word being repeated at the beginning of the next verse.

Compact = coupled together (as by a bridge), as Moriah was joined with Zion by the Millo.

122:6. Pray for the peace of Jerusalem. The Figure of Speech Paronomasia, the Hebrew here is sha’alu shalom yerushalam yislayu.

122:7. Peace be within. Figure of Speech Epanadiplosis, uniting vv. 7 and 8 by beginning and ending with the same words.

Psalms 122:1-2This poem is oriented around the visit of a pilgrim to Jerusalem. By indicating that the journey is accomplished, it acts as a sequel to the two preceding psalms. Some interpreters hold that the speaker has returned home and is reminiscing about his recent pilgrimage. Although this is possible, it is more likely that he is still in Jerusalem, about to leave for home.

Verse 1-2. Joy in Pilgrimage I was glad when they said ... let us go. The psalmist recalls with what joy he responded to the invitation to join a group of pilgrims. Now the journey is complete and he can say our feet have stood within thy gates, O Jerusalem. The future tense of the American Version is not appropriate in the light of the following verses.

Psalms 122: This psalm is a pilgrim’s ode to Jerusalem. This is the only Song of Ascents that clearly describes the ritual of ascending to Jerusalem. Various linguistic clues (e.g. the spelling of David, “dvyd” with a “yod” rather than “dvd”

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BOOK FIVE LESSON FOURTEEN122:In verse 5 “There the thrones of judgment stood, thrones of the house of David (dvyd).” Tanakh) as well as its nostalgic attitude toward the pre-exilic past (verse 5, “there”) suggests that the psalm is post - exilic. The psalm is full of echoes of the sounds in the name “Yerushalayim,” “Jerusalem” – the letter “resh” (corresponding to “r”) is overrepresented, along with the word “Shalom” (peace) and “sham” (there), especially in (verses 4-8). Jerusalem is thus etymologized as the city of peace. Jewish Study Bible

122:1 Like (Psalms 124, 131, and 133), A song of ascents is augmented with Of David, though as noted above Davidic authorship is most unlikely. Radak glosses; “This psalm quotes the exiles, who in their great desire to build the Temple remembered Israel’s pilgrimages, and spoke about their ancestors at the time that the Temple was standing.”

The psalm is probably even later, since Jerusalem is depicted as built up (verse 3), and Nehemiah likely only accomplished this in the mid-fifth century. We are going to the House of the Lord is likely formulaic; (cf. Isaiah 2:3, “Come, Let us go up to the Mount of the Lord.”

122:1-2: The psalmist moves from the singular to the plural (verse 1, I, to verse 2, our); in both verses, it is unclear who is addressed.

122:4: The period of the united monarchy, when various tribes made pilgrimages, is recalled with nostalgia. The first half of the verse alliteratively recalls Jerusalem (Hebrew “Yerushalayim”): “shesham ‘alu shevatim shivtei yah. [Whiter the tribes go up, the tribes of Israel, to give thanks unto the name of the Lord. KJV]” The end of the verse, where the name of the Lord rather than God Himself is praised, follows the norms of Deuteronomy (see Deuteronomy 12:5). Jewish Study Bible

Psalms 122:3-5Impressions of Jerusalem Jerusalem ... compact together. While the city undoubtedly was fully built up within massive walls, the emphasis here seems to be upon its function in unifying the people. The verb (habar), translated "compact," refers primarily to close human associations. The going up of the tribes accentuates this togetherness and the attendant sense of fellowship.

Psalms 122:6-9Prayer for Jerusalem Pray for the peace of Jerusalem. Before leaving, the pilgrim exhorts his companions to pray for the prosperity and peace of the city, because here is the house of the Lord. There is an excellent play on words in the Hebrew, not evident in any English translation. (Note see below Paul the Learner)(From The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

122:5 Administration of justice was a significant function of the king, a highlighted in the stories about Solomon as a just king (1 Kings 3:16-28) and prophecies such as Jeremiah 21:12, “O House of David, thus said the Lord: render just verdicts Morning by morning.”

122:6: The alliteration of the first four words is striking: “sha’alu- shelom- Yerushalayim- yishlayu. [Pray for - the peace of –Jerusalem-prosper shall they]. ” The verse is a reversal of Jeremiah 29:7, “And seek the welfare of the city to which I have exiled you,” insisting that one must pray for Babylon, not for Jerusalem.

122:7 Well-being (“shalom”) and peace (“shalvah”) both play on the name Jerusalem, “Yerushalayim.”

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BOOK FIVE LESSON FOURTEEN122:8: The psalmist identifies himself with his community (see verse 2 “Our feet stood inside your gates, O Jerusalem,” Tanakh).

122:9: The climax refers to the Temple, the house of the Lord our God, which makes Jerusalem so significant; this forms an inclusio with verse 1. Jewish Study Bible

Psalms 123:1-4123:1 Prayer for Relief from Contempt - A Song of AscentsUnto You I lift up my eyes, O You who dwell in the heavens. 2 Behold, as the eyes of servants look to the hand of their masters, as the eyes of a maid to the hand of her mistress, so our eyes look to the LORD our God,Until He has mercy on us. 3 Have mercy on us O LORD have mercy on us! For we are exceedingly filled with contempt. 4 Our soul is exceedingly filled with the scorn of those who are at ease, with the contempt of the proud. NKJV

Psalm 123:1-4 GROUP II PSALM (FIRST) DISTRESSH-3 O. Psalms 123:1 Prayer to Jehovah

P. Psalms 123:2- As the eyes…look Comparison P. Psalms 123:-2 So our eyes lookO. Psalms 123:3, 4 Prayer to Jehovah

Title. A Song, &c. Same as Psalm 120.

123:1. Dwelleth in the heavens. The reference is to 2 Kings 19:15

123:2. Behold. Figure of Speech Asterismos. As. Figure of Speech Simile. Look in your list in Psalms Lesson seven.

123:3. Contempt = the mockery. Compare Psalms 119:22, referring to Rab-shakeh.

123:4. Scorning = the scoffing. The reference is to the scoffing of Sennacherib and Rab-shakeh (2 Kings 18:19-35; 19:8-13, 2 Chronicles 32:10-19, Isaiah 36:4-21, 37:8-13).

Psalms 123:1-2This is an intense lament by an individual who speaks for his people. The change from the singular to the plural pronoun at the end of verse 1 suggests an antiphonal arrangement in actual use as a pilgrim song.

Verse 1-2. The Eye of Hope. Unto thee lift I up mine eyes. The psalmist refers to eyes four times in these verses, in order to emphasize the fact that the pilgrims are seeking God's favor. Just as the servant and the maiden look to their superiors for favor, so those in the band of pilgrims wait for God's mercy.

Psalms 123: An expression of dependence on God (verses 1-2) serves as an introduction to a communal petition. An individual perspective (verse 1 “To You, enthroned in heaven, I turn my eyes.” Tanakh) quickly shifts to the plural (verses 2-4), as in Psalms 122. Like (Psalms 120 and 121, adjacent verses used the same words (verses 1-2, “eyes”; verses 2-3, “favor;” verses 3-4, “contempt, enough”).

1: On God in heaven, (see 2:4).

2: A tricolon, (i.e. a verse divided into three rather than two parallel segments). The imagery expresses the dependence of both men and women on God. Jewish Study Bible

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BOOK FIVE LESSON FOURTEENPsalms 123:3-4The Plea for Mercy Have mercy upon us, O Lord. The measure of their need is indicated by the reiteration of this cry for mercy. The previous mention of servants and masters, coupled with the contempt for those that are at ease, suggests either the widespread servitude of Israel during the Exile or the dispersion during post-Exilic days. (The Wycliffe Bible Commentary)

123:3 A typical communal petition, with an imperative request (Show us favor), an invocation (O Lord), and a motivation ([For] we have…).

123:4: The complacent may be the upper classes who abuse the lower classes, as in Amos 6:1. Jewish Study Bible

Psalms 124:1-8124:1 The LORD the Defense of His People - A Song of Ascents - Of David"If it had not been the LORD who was on our side, "Let Israel now say -- 2 "If it had not been the LORD who was on our side, When men rose up against us, 3 Then they would have swallowed us alive, When their wrath was kindled against us; 4 Then the waters would have overwhelmed us, The stream would have gone over our soul; 5 Then the swollen waters Would have gone over our soul." 6 Blessed be the LORD, Who has not given us as prey to their teeth. 7 Our soul has escaped as a bird from the snare of the fowlers; the snare is broken, and we have escaped. 8 Our help is in the name of the LORD, Who made heaven and earth. NKJV

Psalm 124:1-8 GROUP II PSALM (SECOND) TRUSTH-3 Q. Psalms 124:1, 2 Jehovah our help

R. Psalms 124:3 Voracity of enemies S. Psalms 124:4, 5 Comparison Waters T. Psalms 124:6- Blessed be Jehovah R. Psalms 124:-6 Voracity of enemies S. Psalms 124:7 Comparison FowlersQ. Psalms 124:8 Jehovah our help

124:1. Now. Refers to Hezekiah’s deliverance.

124:2. Men. Hebrew ‘adam. (Singular refers to Sennacherib)They. This word is in the Plural, referring to Sennacherib’s hosts: likened to a stream and waters in vv. 4, 5. See Psalm 46:3.

124:4. Our soul = us. The Hebrew word here is nephesh. Note the Figure of Speech Epistrophe in the repetition at the end of v. 5. […Had gone over our soul].

124:7. As a bird. The reference is to the words of Sennacherib on his cylinder, where he mentions Hezekiah by name, whom he had got “as a bird in a cage.” [Date 607-583 B.C.E – in British Museum – cylinder).

Remember:1. The Companion Bible by Bagster believes that Hezekiah is praying about his experience with

Sennacherib.2. The Jewish Study Bible believes that these Psalms by Hezekiah is about something else.3. In the end, only God knows for sure. Paul the Learner

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BOOK FIVE LESSON FOURTEENPsalms 124:1-5Here the community at large expresses thanksgiving. While the original purpose was undoubtedly to praise God for a particular act of deliverance, the place of the poem in this pilgrim collection indicates a general use as well. Because travelers were constantly subject to danger, the words of this psalm would have given them assurance and strengthened their trust.

Verse 1-5. Deliverance by God If it had not been the Lord. The repetition in verses 1 and 2 is liturgical; the congregation (later the pilgrims) repeated the words of the leader. Note that the effective use of conditional clauses as a triple apodosis (vv. 3-5) completes the double proteases (vv. 1, 2). If it had not been for the Lord, then the end would have been certain and complete.

Psalms 124: The beginning of this psalm, expressing the congregation’s confidence in God, contains repetition of lines, like many of the other Song of Ascents.

124:1: Alternately, this may be understood as “May Israel now declare [or, ‘sing’] the song that begins with the words “Where it not for the Lord, who was on our side” – namely the song that begins in verse 2. In ancient Semitic cultures, compositions were typically known by their first words, so, e.g. what we call The Epic of Gilgamesh was known as He who Saw Everything. The same is now true for the books of the Torah, whose Hebrew names are the opening words of each.

124:2: The referents are vague (men, Hebrew “adam,” “human beings”), so the psalm could be applied to many new situations.

124:3-7: The mixture of images – swallowing, waters, teeth, and traps – is odd to modern sensibilities, but biblical poems often use a variety of intersecting images to strengthen their point.

124:8: This is similar to (121:2, “My help comes from the Lord, maker of heaven and earth,” with a change from singular to plural and a slight difference in “help is the name” and “help comes from the Lord.” Jewish Study Bible

Psalms 124:6-8Thanksgiving to God Blessed be the Lord. The psalmist further employs figures of speech to describe the narrow escape and to heighten the expression of gratitude. The last verse refers to the act of calling upon the name of the Lord in prayer, recognizing him as the source of help. (The Wycliffe Bible Commentary)

Ps 125:1-5125:1 The LORD the Strength of His People - A Song of AscentsThose who trust in the LORD Are like Mount Zion, Which cannot be moved, but abides forever. 2 As the mountains surround Jerusalem, so the LORD surrounds His people from this time forth and forever. 3 For the scepter of wickedness shall not rest on the land allotted to the righteous, lest the righteous reach out their hands to iniquity. 4 Do good, O LORD, to those who are good, And to those who are upright in their hearts. 5 As for such as turn aside to their crooked ways; The LORD shall lead them away with the workers of iniquity. Peace be upon Israel! NKJV

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BOOK FIVE LESSON FOURTEENPsalm 125:1-5 GROUP II PSALM (THIRD) BLESSING AND PEACE IN ZIONH-3 U. Psalms 125:1-3 Israel’s security

V. Psalms 125:4- Jehovah’s goodness W. Psalms 125:-4 The upright W. Psalms 125:5- The evildoers V. Psalms 125:-5- Jehovah’s judgmentU. Psalms 125:-5 Israel’s security

125:1. Forever. Note the Figure of Speech Epistrophe, the words being repeated at the end of the next line. […Forever….].

125:3. The wicked = the wicked (or lawless) one. Hebrew word here is rasha’, but it looks forward to 2 Thessalonians 2:3, 4. Righteous. Plural i.e. Hezekiah and the godly in Israel.

Psalms 125:1-3This song of trust emphasizes the confidence of the faithful in Israel. Like the preceding psalm, this one was not designed as a pilgrim song but has been included in the collection. The actual use in pilgrimages can be envisioned from the references to the mountains round about Jerusalem, which come into view after a long and arduous journey.

Verse 1-3. A Statement of Confidence They that trust ... as Mount Zion ... As the mountains ... so the Lord. Not only is God's presence symbolized by the hills around Jerusalem, but also those who trust in the Lord are immovable like the rock of Zion. If foreign rule did remain permanently, a general departure from the faith would occur, even among the righteous. The danger of apostasy is too great even for the righteous to bear.

Psalms 125: This psalm, about the exalted status of “those who trust in the Lord” (verse 1), is difficult; it does not cohere and does not flow well (see, e.g. the change of perspective about God from second to third persons between (verses 4-5).

125:1: Trusting in the Lord is a significant biblical theme in many genres; it implies action and is not merely an abstract notion. On Mount Zion, (see, Psalms 48). The stability of Jerusalem, and by extension those who trust in the Lord, is expressed through the doubling of cannot be moved, enduring forever. 125:2 The order of the nouns in (verses 1-2 Lord, Zion, Jerusalem, Lord) is reversed as the same point is emphasized: the stability of Jerusalem and Israel. Forever repeats (verse 1).

125:3: The Hebrew here is difficult, “[The scepter of the wicked shall never rest upon the land allotted to the righteous, that the righteous not set their hand to wrongdoing meaning of Hebrew uncertain].”

“For the Lord will not suffer the rod of the wicked to be over the inheritance of the righteous; that the righteous may not stretch forth their hands to iniquities.” LXX [Hebrew Text 285 B.C.]

Psalms 125:4-5A Prayer for Favor Do good, O Lord. The psalmist prays for God's favor upon the faithful, whom he identifies as the good and upright. In contrast to these individuals, the unfaithful renegades are abandoned to their just fate. The psalm closes with the simple prayer, Peace upon Israel. (The Wycliffe Bible Commentary)

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BOOK FIVE LESSON FOURTEEN125:4 Only God can determine who is upright in heart.

125: 5: The way of evildoers is destruction, as in 1:4; the ultimate result of their annihilation is the end of the conflict between those who are good and those who are evil; thus the concluding expression, which became popular in postexilic times: “Peace / well-being over Israel.”

This expression is found in the famous Byzantine (sixth – seventh – century CE [A.D.]) synagogue at Jericho, where it is incorporated into a mosaic below a menorah (candelabrum) flanked by a shofar (ram’s horn) and a lulav (palm frond). Jewish Study Bible

Psalms 126:1-6126:1 A Joyful Return to Zion. A Song of AscentsWhen the LORD brought back the captivity of Zion, We were like those who dream. 2 Then our mouth was filled with laughter, and our tongue with singing. Then they said among the nations, "The LORD has done great things for them." 3 The LORD has done great things for us, and we are glad. 4 Bring back our captivity, O LORD, as the streams in the South. 5 Those who sow in tears shall reap in joy. 6 He who continually goes forth weeping, bearing seed for sowing shall doubtless come again with rejoicing, bringing his sheaves with him. NKJV

Psalm 126:1-6 GROUP III PSALM (FIRST) DISTRESSH-3 X. Psalms 126:1- Distress

Y. Psalms 126:-1 Its ending As dreams Z. Psalms 126:2, 3 JoyX. Psalms 126:4- Distress Y. Psalms 126:-4 Its ending As streams Z. Psalms 126:5, 6 Joy

126:1. Turned…the captivity = turned the fortunes. This does not refer to captivity or captives, but to a restoration to blessing. See Job 42:10 and Ezekiel 16:53 and 55, where it is three times explained as “return to your former estate”.

Like them that dream. The reference is to the waking in 2 Kings 19:35, Isaiah 37:36. The illustration is in Luke 24:41, Acts 12:9 (The time of this is 603 B.C.E.).

126:2. The Lord hath done great things. The Figure of Speech here is Anadiplosis, because the phrase is repeated at the beginning of the next verse.

126:4. Streams = torrents. The Hebrew word here is ‘aphikim. See 2 Samuel 22:16. Supply the Figure of Speech Ellipsis, “as the streams [are turned] in the Negev.”

In the south = in the Negev, where, in the hill country of Judaea the ‘aphikim (streams) are turned about in their beds between the rocks and in the gorges.

126:5. Sow in tears. The reference is to the “sign” given in Isaiah 37:30.

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BOOK FIVE LESSON FOURTEENPsalms 126:1-3Psalm 126 is the lament of the community over disappointed hopes past and present. Although there is an obvious reference here to the return from the Exile, the conditions are not those pictured in early post-Exilic society. The psalmist deals with the ideal conditions expected and with the disillusionment experienced for many years.

Verse 1-3. The Ideal of Restoration. We were like them in a dream. The hope of a glorious restoration was idealized to the point of being too good to be true. The phrase, turned again the captivity may be translated (restored the fortunes).

However, the context seems to demand a picture within the Exile. There was singing and laughter - like that on V-Day - when the Edict of Cyrus was made known. The exiles joined in a chorus of praise reiterating the words of the observers from other nations.

Psalms 126: Two problems make this psalm difficult to interpret:

1. It is unclear how to reconcile verses 1-3, which speak in the past,2. And verses 4-6, which speak of hopes for the future.

And it is uncertain how verse 1, restores the fortunes, should be understood. This psalm is recited before grace after meals on Sabbath and festivals.

126:1: Restore the fortunes may be a specific reference to the return from Babylonian exile (so, e.g. Rashi), or may be a general term for improvement of one’s lot (see 14:7). Perhaps the dream like nature of this vision explains how this restoration is both realized (verses 1-3) and hoped for (verses 4-6).

126:2-3 These verses are framed by laughter and rejoicing, with the Lord doing great things doubled in the middle. That expression is otherwise only found in Joel (2:20, 21), which has other affinities to this psalm (see verse 1 and Joel 4:1). Jewish Study Bible

Psalms 126:4-6The Plea for Fulfillment Turn again our captivity, O Lord. The beautiful ideal of restoration envisioned by the prophets and sung about by the exiles was not fully realized by those who returned to the homeland. Conditions were anything but glorious and ideal (cf. Haggai 1:10-11; 2:19).

Therefore, the plea is now made for completion of the ideal. Even as the farmer sows in anxiety and reaps in joyful singing, Israel will realize the restoration ideal. Christian workers have often made an application of verses 5 and 6 to the ministry of soul winning. (The Wycliffe Bible Commentary)

126:4: (Verse 1) is recapitulated, but as an imperative. Negeb watercourses or wadis (seasonal streams) fill suddenly and completely after winter storms.

126:5-6: Perhaps ritual weeping is alluded to, which was meant to bring about rainfall through sympathetic magic. As here, agricultural imagery is entwined with and represents the restoration of the people to their land in Amos 9:11-15. Jewish Study Bible

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BOOK FIVE LESSON FOURTEENPsalms 127:1-5 GROUP III PSALM (SECOND) TRUST127:1 Laboring and Prospering with the LORD - A Song of Ascents - Of Solomon.Unless the LORD builds the house, they labor in vain who build it; unless the LORD guards the city, the watchman stays awake in vain. 2 It is vain for you to rise up early, to sit up late, and to eat the bread of sorrows; for so He gives His beloved sleep. 3 Behold, children are a heritage from the LORD, The fruit of the womb is a reward. 4 Like arrows in the hand of a warrior, so are the children of one's youth. 5 Happy is the man who has his quiver full of them; they shall not be ashamed, but shall speak with their enemies in the gate. NKJV

Psalm 127:1-5 A. Psalms 127:1- Human builders Vain H-3 B. Psalms 127:-1 Human defenders of city Vain

C. Psalms 127:2- Human labors Vain C. Psalms 127:-2 Divine giftsA. Psalms 127:3 Divine provision of builders Sons B. Psalms 127:4, 5 Divine provision of defenders

Title. A Song of degrees. The Structure, and the references to Hezekiah being childless, show that this is not a Psalm “made up of two smaller Psalms, having no connection with each other.”

For Solomon = of or by Solomon. The central Psalm of the fifteen. Selected by Hezekiah to complete and perfect the arrangement.

127:2. Beloved = beloved one (singular). The Hebrew word is yedid. This was Solomon’s name (Jedidiah) given by Jehovah (2 Samuel 12:25). Solomon was given because David was beloved of Jehovah.

127:3. Lo. Figure of Speech Asterismos.

Children = sons. The reference to the fact that Hezekiah to select (2 Kings 20:12, 18, Isa. 39:7). Compare Psalms 128. When his trouble came, he was childless. Hence he remembered Jehovah’s promise to David (Psalms 132:11).

127:5. Happy is the man. Hezekiah was that man.

Not be ashamed. Figure of Speech is Tapeinosis: quite the opposite.

Speak = meet, whether for negotiation or for fighting.

Psalms 127:1-2The didacticism of this psalm is characteristic of the teachings of Wisdom literature. Here the emphasis is placed upon the futility of human effort without God's help. Although the original didactic purpose was general, this psalm found special application as a folk song of the pilgrims

Verse 1-2. A Dependence upon the Lord Except the Lord build ... keep. Man's utter dependence on God is illustrated by reference to basic human endeavors. Building a house and watching over a city cannot succeed (according to divine standards of success) if God is not included in man's plans and efforts. Even the diligent man who works from early morning until late evening cannot hope for success without God's blessings and sanction

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BOOK FIVE LESSON FOURTEENPsalms 127: This psalm is didactic, teaching that ‘God is the source of all.’ It divides into two parts:

(1) Verses 1-2, with the focus on “house” and “city,” (2) And verses 3-5, with the focus on sons.

The two are connected, however, since “house” may be a metaphor for family (see especially 2 Samuel 7:11), and the “quiver” of verse 5 is likely a metaphor for the “house” that is filled with “arrows,” namely “sons” (Radak). Like (Psalms 128 and 131), the images are familial.

127:1-2: The attribution of Solomon is due to the understanding of the house as the Temple, but more likely the psalm is addressed to Israelites in general, and “house” and “city” have no specific referent (cf. 128:5-6). Many medievals (including Rashi, Ibn Ezra and Radak) assume that this is a Davidic psalm, recited about (of) Solomon.

The second half of verse 2 is hopelessly difficult and probably poorly preserved, yet as a whole, these verses express an idea especially common in wisdom texts, that God ultimately controls all (e.g. Proverbs 21:31 “The horse is readied for the day of battle, But victory comes from the Lord”). Jewish Study Bible

Psalms 127:3-5A Heritage from the Lord Lo, children are a heritage of the Lord. The concept of the necessity of dependence upon God is carried over into the building of a family (cf. Genesis 30:2). Recognition that children are God's gift is the basis for building a successful home.

Joy and protection are pictured as the results of fruitfulness in the bearing and rearing of children. Especially important are the sons of a man's youth, who can protect him and plead his cause, in his old age, against his adversaries in the local court of justice inside the city gate. (The Wycliffe Bible Commentary)

127:3-5 The view is very military and masculine. The term “gever” (man) in verse 5 is clearly male. The importance of a large family is a major theme of the ancestral narratives in Genesis. By using phrases such as “the Lord opened her womb” or “the Lord remembered her” (see especially Genesis 30:22); those narratives emphasize the same point as these verses: These (male) children are God’s gift. Jewish Study Bible

Psalm 128:1-6 GROUP III PSALM (THIRD) DELIVERANCE, BLESSING, AND PEACEPs 128:1-6128:1 Blessings of Those Who Fear the LORD - A Song of AscentsBlessed is every one who fears the LORD, Who walks in His ways. 2 When you eat the labor of your hands, you shall be happy, and it shall be well with you. 3 Your wife shall be like a fruitful vine in the very heart of your house, your children like olive plants all around your table. 4 Behold, thus shall the man be blessed who fears the LORD. 5 The LORD bless you out of Zion, And may you see the good of Jerusalem All the days of your life. 6 Yes, may you see your children's children. Peace be upon Israel! NKJV

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BOOK FIVE LESSON FOURTEENPsalm 128:1-6 H-3 D. Psalms 128:1 Blessedness of those who revere Jehovah (Third Person)

E. Psalms 128:2 Thou F. Psalms 128:3- Thy house and thy wife (Second Person) G. Psalms 128:-3 Thy sons PeaceD. Psalms 128:4 Blessedness of those who revere Jehovah (Third Person) E. Psalms 128:-5 Thou F. Psalms 128:-5 Thy city and thy life (Second Person) G. Psalms 128:6 Thy sons Peace

Title. A Song of degrees. Same as Psalms 120.

128:1. Blessed is = O the happiness’s of.

128:2. Labor. Put by Figure of Speech Metonymy (of Cause), for that, which is produced by labor.

Thine hands: i.e. thine own hands, in contrast with the opposite (Leviticus 26:16, Deuteronomy 28:30-33, 39, 40). See also Amos 5:11, Micah 6:15.

128:3. Wife…fruitful. The reference is, as in Psalms 127, to the fact that Hezekiah was childless at this time and longed for an heir.

128:4. Blessed. Not the same word as found in v. 1. That is happy (Beatitudo); this is blessed (Benedictio).

Psalms 128:1-4Like the preceding psalm, this one is didactic in character, and thus vitally connected with Wisdom literature. The basic Wisdom teaching, "The fear of the Lord is the beginning of wisdom," is the starting point for the psalmist. He then applies this truth to the ideal home situation. Although not designed as a song for pilgrims, the psalm probably found its way into the collection as a folk song that met the needs of all pilgrims.

Verse 1-4. Blessings upon the HomeBlessed is every one that feareth the Lord. The psalmist begins by stating that happiness is the lot of the one who has learned to fear the Lord and walk in His ways. It is well with him because he eats the products of his labor rather than losing them in the time of drought or sharing them with oppressive overlords.

His wife is likened to a fruitful vine, while his children are compared to the tender shoots of the olive tree. This picture of contentment, joy, prosperity, and fruitfulness illustrates how the God fearer finds perfect happiness.

Psalms 128: This is thematically similar to the previous psalm, emphasizing that God is the source of blessing to those who “fear the Lord.”

128:1: The structure of this verse makes it clear that fearing the Lord is not an abstract attitude, but involves following His ways. Although it seems to be addressed to all, (verses 3-4) make it clear that the addresses are male.

128:2: Contrast Genesis 3:19, “By the sweat of your brow / Shall you get bread to eat.” Jewish Study Bible

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BOOK FIVE LESSON FOURTEEN128:3 Literally “Your wife shall be like a fruitful vine in the depths / corner / innermost parts of your house,” perhaps a reference to the kitchen, typically located in the back corner of the ancient Israelite house. (See Radak: “Even in her house she should be modest…she should be in the corner of the house so that only her husband and household will see her.”).

128:4: A summary verse. Jewish Study Bible

Note: This is a Jewish concept of a woman’s place in the home and not a Christian concept where the husband and the wife are workers together in all things. Paul the Learner

Psalms 128:5-6Blessings upon the Community Thou shall see the good of Jerusalem. A vital part of the blessing enjoyed by one who fears God comes from beyond the limits of his home - out of Zion. The corporate nature of Israel's society is seen in the adaptation of this psalm for public worship. Like Psalms 125, this one closes with the brief prayer, Peace upon Israel.

128:5-6 These verses extend the original blessing to all Israel, and note that this blessing comes from God’s dwelling-place, Zion. The psalmist may here be using traditional formulae; on May the Lord bless you from Zion, see 134:3 (and possibly 135:21); on May all be well with Israel! See 125:5.

Children’s children signify a blessing of long life and great progeny – the idea in ancient Israel. Given average life expectancy, living to see grandchildren was a special blessing; seeing great-grandchildren was an exceptional blessing (see Job 42:16). With this psalm in its present position, after Psalms 127, it is easy to understand how “city” in 127:1 came to be understood as Jerusalem. Jewish Study Bible

Psalms 129:1-8129:1 Song of Victory over Zion's Enemies - A Song of Ascents"Many a time they have afflicted me from my youth, "Let Israel now say -- 2 "Many a time they have afflicted me from my youth; yet they have not prevailed against me. 3 The plowers plowed on my back; they made their furrows long." 4 The LORD is righteous; He has cut in pieces the cords of the wicked. 5 Let all those who hate Zion Be put to shame and turned back. 6 Let them be as the grass on the housetops, which withers before it grows up, 7 with which the reaper does not fill his hand, or he who binds sheaves, his arms. 8 Neither let those who pass by them say, "The blessing of the LORD be upon you; we bless you in the name of the LORD!" NKJV

PSALM 129:1-8 GROUP 4 PSALM (FIRST) DISTRESSH-3 H. Psalms 129:1, 2- Distress Caused by enemies

I. Psalms 129:-2 Failure of enemies. StatedH. Psalms 129:3 Distress Caused by enemies I. Psalms 129:4-8 Failure of enemies Prayed for

Title. A Song of degrees.

129:2. Many a time. Figure of Speech is Anaphora, being repeated from verse 1.

129:3. The plowers. No art.

129:6. As the grass = as grass. The reference in vv. 6, 7 are not to “Egyptian monuments,” but to the reply of Jehovah concerning Sennacherib, which Hezekiah quotes here. Compare 2 Kings 19:25, 26, Isaiah 37:27.

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BOOK FIVE LESSON FOURTEENPsalms 129:1-4This is a lament of the community, with overtones of confidence and trust. The characteristics of a song of trust are present, but they are overshadowed by the complaint and appeal of the lament. Reviewing past troubles brings the psalmist confidence, while his appeals regarding the future result give him assurance of relief.

Psalms 129:1-4Verse 1-4. Israel's Past Afflictions Many a time have they afflicted me. The psalmist into one statement compresses the long history of Israel’s troubles. From the time of the Exodus (Israel's youth) onward, the nation had suffered severe affliction from numerous foes.

Two metaphors are used to illustrate this affliction: the marks of a whip upon their backs are likened to the furrows made by a plow; and the cords of their oppressors are likened to the ropes used to harness oxen. However, the Lord manifested his righteousness by cutting the cords and delivering his people.

Psalms 129: This psalm has two parts:

1. Verses 1-4 tell of the psalmist’s past persecution by enemies, and his deliverance by God,2. And verses 5-8 are an imprecation against “all who hate Zion” (verse 5).

It is uncertain how the two parts fit together; perhaps the psalmist’s past salvation gives power to this imprecation.

129:1-2: The enemies are referred to by the pronoun they; not until verse 4 does the wicked appear. As usual, the referents are vague, allowing the psalm to apply to a wide variety of situations.

129:1 (See 124:1); this verse may also be translated “May Israel now declare [or, ‘sing’] the song that begins with the words ‘Since my youth they have often assailed me.’”

129:3: A unique and graphic biblical metaphor, sharing the agricultural world of the previous psalm and several other Songs of Ascents.

129:4: A new metaphor is introduced with cords; such mixing of metaphors is common in biblical poetry (see 124:3-7). Jewish Study Bible

Psalms 129:5-8Israel's Future Hope Let them all be confounded. In an imprecation upon those that hate Zion, the speaker expresses the desire that the enemy may be put to shame and turn homeward. Then a lengthy simile is employed to request that the evil plans of the enemy be thwarted.

The grass, which grew on the dirt rooftops, withered quickly because the soil was too shallow for its roots. It could not be grasped by the reaper nor bound into sheaves. It was not even worth the customary greeting of those passing by. (The Wycliffe Bible Commentary)

129:5 Zion is disproportionately mentioned in the Song of Ascents (125:1; 126:1; 128:5; 129:5; 132:13; 133:3; 134:3).

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BOOK FIVE LESSON FOURTEEN

129:6-7: The image, again taken from the agricultural world (see verse 3 “Plowmen plowed across my back; they made long furrows.” Tanakh) is of the insubstantial grass that grows on roofs that are covered with a small coating of soil.

129:8: This is a continuation of the image of the preceding verse, since blessings were part of the reaping process (see Ruth 2:4, cited by Radak).

It is uncertain whether The blessing of the Lord be upon you. We bless you by the name of the Lord is a single blessing, or a blessing and its response, as in Ruth 2:4: “He greeted the reapers, ‘The Lord be with you!’ And they responded, ‘The Lord bless you!’” Like (Psalms 128 and 134), this Song of Ascents also ends with a blessing. Jewish Study Bible

Psalms 130:1-8130:1 Waiting for the Redemption of the LORD - A Song of AscentsOut of the depths I have cried to You, O LORD; 2 Lord, hear my voice! Let your ears be attentive to the voice of my supplications. 3 If You, LORD, should mark iniquities, O Lord, who could stand? 4 But there is forgiveness with You that You may be feared. 5 I wait for the LORD, my soul waits, and in His word I do hope. 6 My soul waits for the Lord more than those who watch for the morning --Yes, more than those who watch for the morning. 7 O Israel, hope in the LORD; for with the LORD there is mercy, And with Him is abundant redemption. 8 And He shall redeem Israel from all his iniquities. NKJV

Psalm 130:1-8 GROUP 4 PSALM (SECOND) TRUSTH-3 J. Psalms 130:1-3 Waiting on Jehovah

K. Psalms 130:4 Reason “For”J. Psalms 130:5-7- Waiting on Jehovah K. Psalms 130:-7, 8 Reason “For”

Note: Please remember that the letters J, K corresponds to the same letters J, K. Any letter of the alphabet can be used it makes no difference. The purpose is to show the relationship of the verses, one to the other. Paul the Learner

Title. A Song of degrees

130:1. Depths. Symbolical of distress. Compare Psalms 42:7; 66:12; 69:2.

130:4. But = for; or because, corresponding with verse 7. Forgiveness = the forgiveness: viz. that, which Hezekiah gave thanks for in Isaiah 38:17.

130:5. His word: as sent to Hezekiah by Jehovah through Isaiah.

130:6. Watch. The Hebrew word shamar = to keep = observe. An astronomical word, as found in Psalms 19:11, Compare Psalms 105:45, 107:43, 119:34

Note the Figure of Speech Epizeuxis, and render this verse as: “More than watchers for the morning [while] watching for the morning.”

130:7. Plenteous redemption. Not only from the king of Assyria (Isaiah 37), but from “the king of terrors.”19

BOOK FIVE LESSON FOURTEEN SECTION TWOPsalms 130:1-2Here an individual voices a penitential prayer as his personal plea for forgiveness. The closing plea for others in the household of Israel does not make the entire psalm corporate, but rather emphasizes the personal nature of the speaker's appeal. However, since the psalmist's troubles and despair were shared by the nation, the psalm became appropriate for the bands of pilgrims in post-Exilic society.

Verse 1-2. The Cry of the Penitent Out of the depths have I cried. The speaker is more probably using a present tense here, as the remainder of the prayer shows. He is still calling out of the depths when the psalm closes, but has clearly expressed his assurance and hope.

Psalms 130:3-4The Assurance of Forgiveness But there is forgiveness with thee. The universality of sin is forcefully presented in the statement that no one could be justified if God marked down every sin rather than blotting sins out. The only hope comes in God's forgiveness, which in turn quickens the feeling of awe in the forgiven sinner.

Psalms 130: The main part of the psalm is a personal petition (verses 1-6); this is followed by an address to the wider community (verses 7-8), which builds upon this petition, explaining why it is good to petition God. This address mirrors the vocabulary and expressions of (verses 1-6). It is thus possible that an editor, the author of (verse 7-8), has taken up and expanded an older psalm.

130:1: Depths, elsewhere in Psalms only in (69:3, 15); perhaps here a reference to the underworld, of being in a state near death (see Jonah 2:3-7).

130:2 A stereotypical verse in personal petitions; (see, e.g. 86:6: “Give ear, O Lord, to my prayer; heed my plea for mercy.”).

130:3-4: The theological notion expressed is that God must forgive since all people sin (see Job Chapter 7), and forgiveness rather than punishment causes people to hold God in awe. No ritual is necessary for this forgiveness, and the sin is completely erased as in Jeremiah 50:20, “The iniquity of Israel shall be sought, / And there shall be none; / The sins of Judah, / And none shall be found; / For I will pardon those I allow to survive.” Jewish Study Bible

Note: A progression for the nation of Israel:

1. God acting as a loving father deals with Israel in different stages just like a natural father does:

(A) As an infant in Egypt – destruction in the wilderness – a new generation set forth.(B) As a youngster in the Promise Land – Mesopotamia (8yr); Moab (18yr); Canaan (20yr); Midian (7yr);

Philistines (40yr.) – reason rebellion against God’s ways and will – those left survived.(C) As a teenager in the Promise Land – Nebuchadnezzar (70yr) – a greater punishment – some survived.(D) As an adult – Rome (70AD to 1948 AD) –rejection of the Messiah {Christ} that the father sent – a

change takes place, now the only way is to accept the sacrifice of Calvary or die.(E) The only Jewish remnant that I know of that is assured of salvation is found in Revelation 7:1-8 Paul the Learner

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BOOK FIVE LESSON FOURTEENJohn 14:1-1114:1 the Way, the Truth, and the Life "Let not your heart be troubled; you believe in God, believe also in Me. 2 In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. 4 And where I go you know, and the way you know." 5 Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?" 6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me.

14:7 The Father Revealed "If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him." 8 Philip said to Him, "Lord, show us the Father, and it is sufficient for us." 9 Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, 'Show us the Father'? 10 Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11 Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. NKJV

Psalms 130:5-6The Expectancy in Hope I wait for the Lord ... and in his word do I hope. The sense of expectancy is strongly emphasized by the repetition of phrases. The speaker's whole being (his soul) is engaged in diligent waiting. He waits for the Lord even as the sentinel on the walls awaits the relief of the morning change of watch.

Psalms 130:7-8The Application to Israel Let Israel hope in the Lord. The psalmist's thoughts turn to others who need to share his enthusiastic confidence. In view of the loving-kindness and abundant redemption of the Lord, he can assert that God will redeem Israel from all his iniquities. (The Wycliffe Bible Commentary)

130:5 Perhaps the psalmist is awaiting an oracle of deliverance (see 3:5-7).

130:6: The psalmist waits expectantly for God’s deliverance, which elsewhere comes in the morning (56:6).

130:7: On steadfast love (“hesed”) (see 5:8)

130:8: Sinners or their descendants normally need to be punished (see Exodus 34:7), but here God redeems, that is, forgives, so no one is punished. As in many psalms, the personal becomes the communal. Jewish Study Bible

Note: So to the Jewish mind, being a Jew makes them have a pass to go to be with God, all is forgiven and that’s all they have to do on that day is to say the ‘I am of the seed of Abraham’ well I am sorry but the rules have changed, once God winked at ignorance but has commanded all men everywhere to repent. Jesus is the only door that I know of and the only path to heaven that I am familiar with. Paul the Learner

“And whosoever was not found written in the book of life was cast into the lake of fire.” Revelation 20:15

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BOOK FIVE LESSON FOURTEENPsalms 131:1-3131:1 Simple Trust in the LORD - A Song of Ascents - Of David. LORD, my heart is not haughty, nor my eyes lofty. Neither do I concern myself with great matters, Nor with things too profound for me. 2 Surely I have calmed and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me. 3 O Israel, hope in the LORD From this time forth and forever. NKJV

Psalm 131:1-3 GROUP 4 PSALM (THIRD) DELIVERANCE, BLESSING, AND PEACEH-3 L. Psalms 131:1 Jehovah My comfort and peace

M. Psalms 131:2- I have comforted myself in Thee M. Psalms 131:-2 I have comforted myself in TheeL. Psalms 131:3 Jehovah Israel’s comfort and peace

Title. A Song of degrees. Of David = by David.

131:2. Surely = [See] whether I have not, &c.

131:3. Israel. Not “a liturgical addition,” but used to link the three Psalms of this group together (Psalms 129:1, 130:7, 8, 131:3). For Israel is to find rest and peace where their kings (David, and Hezekiah) found it.

Psalms 131:1-2Though essentially a song of trust, this beautiful literary composition reads like a confession. The picture of humble resignation to God's leading exemplifies a deep sense of personal discipline. While some interpreters treat this psalm as a corporate expression, the final plea for Israel suggests that an individual voice speaks consistently throughout. It was only natural that a beautiful expression of humility like this should become a folk song of the pilgrims.

Verse 1-2. A Spirit of HumilityLord, my heart is not haughty. After a long struggle, the psalmist has been weaned from his presumptuous desires and his excessive pride. He can now declare himself free of the former attitudes of haughtiness and unbridled ambition. He has calmed or composed his soul or inner self so that he is now like a weaned child upon his mother's lap, no longer fretting after her milk.

Psalms 131: Like the previous psalm, this too starts in the singular (verses 1-2) and moves to concerns about the community (verse 3); in fact, the last verses of these two psalms share the phrase, “O Israel, wait for the Lord.”

131:1: An initial protestation of innocence (see Psalms 7; 17; 26). The psalmist claims to be “lowly,” an ideal in Psalms (e.g. 10:17). As such, he does not aspire to great things, or what is beyond; these are, as Radak notes, “divine concerns” (e.g. Psalms 86:10; 136:4; Job 5:9).

131:2: Once weaned, the child can no longer depend on its mother for its milk. Only here in Psalms is God viewed as a mother, though this image is found elsewhere in the Bible (e.g. Isaiah 49:14-16).

131:3: (See 130:7; 121:8; 125:2). Jewish Study Bible

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BOOK FIVE LESSON FOURTEENPsalms 131:3A Desire for Israel. Let Israel hope in the Lord. As in the preceding psalm, here the writer expresses his desire that others in Israel may come to know his inner peace. (The Wycliffe Bible Commentary)

Psalms 132:1-18132:1 The Eternal Dwelling of God in Zion - A Song of AscentsLORD, remember David And all his afflictions; 2 How he swore to the LORD, And vowed to the Mighty One of Jacob: 3 "Surely I will not go into the chamber of my house, Or go up to the comfort of my bed; 4 I will not give sleep to my eyes Or slumber to my eyelids, 5 Until I find a place for the LORD, A dwelling place for the Mighty One of Jacob." 6 Behold, we heard of it in Ephrathah; we found it in the fields of the woods. 7 Let us go into His tabernacle; Let us worship at His footstool. 8 Arise, O LORD, to Your resting place, You and the ark of Your strength. 9 Let Your priests be clothed with righteousness, and let Your saints shout for joy. 10 For Your servant David's sake, do not turn away the face of Your Anointed.

11 The LORD has sworn in truth to David; He will not turn from it: "I will set upon your throne the fruit of your body. 12 If your sons will keep My covenant and My testimony which I shall teach them, their sons also shall sit upon your throne forevermore." 13 For the LORD has chosen Zion; He has desired it for His dwelling place: 14 "This is My resting place forever; here I will dwell, for I have desired it. 15 I will abundantly bless her provision; I will satisfy her poor with bread. 16 I will also clothe her priests with salvation, and her saints shall shout aloud for joy. 17 There I will make the horn of David grow; I will prepare a lamp for My Anointed. 18 His enemies I will clothe with shame, but upon Himself His crown shall flourish." NKJV

Psalm 132:1-18 GROUP 5 PSALM (FIRST) DISTRESS BLESSING FOR THE HOUSE OF JEHOVAH

The Theme. David’s DistressH-3 N. Psalms 132:2 David swore unto Jehovah

O. Psalms 132:3-5 What David swore P. Psalms 132:6, 7 Dwelling place for the Ark Search Q. Psalms 132:8 Prayer for the Ark’s rest R. Psalms 132:9- Prayer for the Priests S. Psalms 132:-9 Prayer for the Saints T. Psalms 132:10 Prayer for MessiahN. Psalms 132:11- Jehovah swore unto David O. Psalms 132:-11, 12 What Jehovah swore P. Psalms 132:13 Dwelling place for the Ark Designation Q. Psalms 132:14, 15 Answer to Prayer (v. 8, Q) R. Psalms 132:16- Answer to Prayer for Priests (v. 9- R) S. Psalms 132:-16 Answer to Prayer for Saints (v. –9, S) T. Psalms 132:17, 18 Answer to Prayer for Messiah (v. 10, T)

Title. A Song of degrees.

132:1. Remember David = remember for David: i.e. remember to fulfill the promises made to him. David. Hezekiah remembers David, and puts Jehovah in remembrance of him.

All his afflictions = all his being afflicted: all his anxious cares as to his work. The Temple was Hezekiah’s care, as it had been David’s. Not “post exile.” We see these anxieties from the beginning of his reign (2 Samuel 7, 1 Chronicles 13:3, 21:18-22:1). The subjects of these last three Psalms are merged in blessing.

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BOOK FIVE LESSON FOURTEEN132:2. The mighty [God] of Jacob. The mighty One to Whom Jacob vowed his vow. Title occurs outside the Pentateuch (5 books of Moses), only here, and Genesis 49:24, Isaiah 1:24 (Israel), 49:26, 60:16.

Note the Figure of Speech Epistrophe for emphasis in verse 5.

132:3. I will not come. Note the Figure of Speech Periphrases in vv. 4, 5.

132:6. Heard: i.e. while he was at Ephratah. David’s father was an Ephrathite (of Bethlehem-Ephratah.) Compare Genesis 35:19. David had “heard” of it as being in Shiloh. It: i.e. the Ark. In the fields of the wood = at Jaar’s fields: i.e. Kirjath-jearim (1 Chronicles 13:5).

132:8. Arise. Figure of Speech Ellipsis = [and will say] “Arise, O Lord,” &c. This is what Solomon did say in 2 Chronicles 6:41: see Psalms 68:1, according to Numbers 10:35. Verses 8-10 record what David said.

The ark of Thy strength. Occurs only here and 2 Chronicles 6:41.

132:10. Thine anointed = i.e. David. Not “Zerubbabel,” no such oath made to him.

132:11. Of the fruit of thy body. This was what Hezekiah was concerned about, for he as yet had no son, and was in danger of death. Hence this pleading of Jehovah’s oath to David. Quoted in Acts 2:30.

132:17. The horn of David = a horn for David. To bud: i.e. to bring forth: viz. a son and heir.

Psalms 132:1-10Unique among the songs in the pilgrim collection, this one appears to have been included because of its nature as a processional hymn, which may well have been rendered antiphonally. It is basically a song of Zion, connected in thought with David's bringing the Ark of the Covenant to Jerusalem.

Verse 1-10. The Prayer of the Congregation Lord, remember David. Although David's afflictions are mentioned first, the emphasis of this prayer is upon his intention to find a suitable place for the ark. Since the historical narratives mention no oath in this connection, the psalmist may be drawing from an independent tradition.

Verses 6, 7 were probably rendered by a group of pilgrims as they reenacted the search for the ark, its discovery in Kirjath-jearim (the fields of the wood), and its entrance into Jerusalem. The prayer is concluded in verse 10 with a plea for God to show favor to each successive king in the line of David.

Psalms 132: Like several other Songs of Ascents, this psalm emphasizes the significance of Zion, but in other ways it differs from this group:

1. It is significantly longer, and stylistically unlike all the others,2. Its focus is on various promises made by and to David, and thus exhibits the same reciprocity seen in

134.3. It may recreate a ritual involving the Ark; according to (2 Chronicles 6:41-42),4. Verses similar to 132:8-9 were used in connection with Solomon’s dedication of the Temple. It is

impossible, however, to reconstruct this ritual.5. Like Psalms 89, it does not exactly agree with the book of Samuel as it reinterprets earlier traditions

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BOOK FIVE LESSON FOURTEEN132:1-2 This self-denial is not found in Samuel, nor is David’s desire to build a Temple expressed as an oath there. The Mighty One of Jacob is an old divine epithet, used only here and in verse 5 in the Psalter (e.g. Genesis 49:24).

132:3-5: An exaggerated poetic rendition of (2 Samuel 7:2: “Here I am dwelling in a house of cedar, while the Ark of the Lord abides in a tent!”

132:6: The referent of it (feminine in Hebrew) is uncertain, though it likely refers to traditions about the Ark (Masculine!) wandering; it is unclear if these agree exactly with Samuel.

132:7 On abode (“mishkanot”) and footstool (see 43:3-4 and 99:5)

132:8-9: (See 2 Chronicles 6:41-42 [no parallel in 1 Kings Chapter 8]; as noted by Radak, “there are slight changes between these verses, but they have the same meaning;” these verses appear to have been used somehow in an ancient ritual. Advance (literally “Arise,” “kumah”), is often used to rouse God into battle – note Your mighty Ark (see 7:7).

132:10: On David as God’s servant, (see 18:1); on anointed one, (see 2:2). Jewish Study Bible

Psalms 132:11-18The Response of the Lord

(a) The Lord hath sworn ... hath chosen. These verses act as a liturgical response quoting from two separate oracles of the Lord.

(b) The first oracle (vv. 11, 12) is the promise to David that his royal line will continue as long as his descendants are faithful (cf. 2 Samuel 7:12-16).

(c) The second oracle (14-18) is introduced by the statement in verse 13 that the Lord has chosen Zion. Because of this divine choice, there will be spiritual and material blessings for Zion and the line of David, while there will be shame upon Israel's enemies.

(d) Since, when a man died without children, his family line was stopped, his lamp was said to be put out; therefore a lamp symbolized offspring.

(e) Thus God ordained a series of descendants of David, to culminate in Messiah the Light of the world (cf. 1 Kings 11:36; 15:4). (The Wycliffe Bible Commentary)

132:11 The divine oath is a response of David’s oath (verse 2), creating symmetry in the psalm. In (2 Samuel Chapter 7, “oath” is not used: the promise is called “words” and “prophecy” (2 Samuel 7:17). One of your own issues is a poetic restatement of (2 Samuel 7:12).

132:12: In (2 Samuel Chapter 7) and related literature (see especially Psalms 89), the promise is of an eternal (“olam”) dynasty; here, as in (1 Kings 9:4-9), the promise is conditional (see annotations to 1 Kings Chapter 9 and also the introduction to that book).

132:13 For connects the choosing of David and of Zion (see 78:68-72).

132:14: Resting-place: (See verse 8, of the Ark, God’s throne or footstool, “Advance, O Lord, to Your resting-place, You and Your mighty Ark!” Psalms 132:8 Tanakh Hebrew Text)

132:15: The needy are a frequent concern of Psalms.

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BOOK FIVE LESSON FOURTEEN132:16: On loyal ones (“hasid”), (see 4:4)

132:17: Horn often expresses military victory. In (2 Samuel 21:17), David is called “the lamp of Israel.”

132:18: Shame is the gravest punishment; ancient Israel was a shame-oriented society. This image reverses (verse 16, “I will clothe its priests in victory” (Radak). The crown is a symbol of royalty (2 Samuel 1:10; 2 Kings 11:12). Jewish Study Bible

Psalms 133:1-3133:1 Blessed Unity of the People of God - A Song of Ascents - Of DavidBehold, how good and how pleasant it is for brethren to dwell together in unity! 2 It is like the precious oil upon the head, running down on the beard, the beard of Aaron, Running down on the edge of his garments. 3 It is like the dew of Hermon, Descending upon the mountains of Zion, for there the LORD commanded the blessing --Life forevermore. NKJV

Psalm 133:1-3 GROUP 5 - PSALM (SECOND) - TRUST - BLESSING IN THE HOUSE OF JEHOVAHH-3 U. Psalms 133:1 The blessing enjoyed Unity

V. Psalms 133:2- Comparison to the anointing oil W. Psalms 133:-2 Descent of the oil V. Psalms 133:3- Comparison to Hermon’s dew W. Psalms 133:-3- Descent of the dewU. Psalms 133:-3 The blessing enjoyed Life

Title. A Song of degrees The three subjects of the three Psalms of this last group are merged in blessing.Of David = by David. Hezekiah found this Psalm exactly suited for his purpose. David wrote it on the experience of a similar blessing of “unity,” when “all Israel” were united “as the heart of one man” (2 Samuel19: 9, 14). It was the same with Hezekiah. Read 2 Chronicles 30:5, 6, 11, 18, and note the “one heart” (v. 12).

133:1. How good. This was manifested in 2 Chronicles 30:25, 26. Unity = one. The reference is to the “one man” of 2 Samuel 19:14 (David), and the “one heart” of 2 Chronicles 30:12 (Hezekiah).

133:3. Zion. The dew (or copious summer night mist) was one. The same dew descended on Zion in the south as on Hermon in the north. The idea is in its uniting both in its copious descent.

Psalms 133:1In this short didactic poem we have a beautiful expression of family solidarity, in keeping with the emphasis of the Wisdom writers. The suggestion of many commentators that the psalm mirrors Nehemiah's efforts to increase the population of Jerusalem is intriguing. However, the psalm must have more significant connection with the spirit of fellowship and brotherly harmony at the great feasts.

Verse 1. The Premise StatedBehold, how good and how pleasant. The writer begins with a proverbial statement concerning the benefits of brotherly solidarity. The emphasis is upon the pattern of ancient Hebrew life, in which married sons, with their children, continued to live with their parents. A wider application, however, is evident in the family and tribal reunions on the feast occasions.

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BOOK FIVE LESSON FOURTEENPsalms 133: A short psalm, difficult to interpret; its precise point is uncertain, since the meaning of its images, and their connection, are debated. Its focus on Zion, however, is common in the Songs of Ascents. Like several other of these poems, phrases in one line are repeated in the next (verses 1-2 “tov,” good, fine; verses 2-3 “y-r-d,” running down, comes down, falls).

The images used combine to produce a picture of great blessing in Zion. This psalm, together with the previous one, mentions rituals concerning the king and high priest, who shared power in the postexilic period (see Zechariah 6:13).

133:1 While often taken to refer to brotherly harmony in a general sense, the verse is better understood as a hope for the reunification of the Northern and Southern Kingdoms (see Ezekiel 37:15-28).

133:2-3: It is uncertain if the oil and dew are being compared to the dwelling together, as this translation suggests, or if they are only being compared to each other (Like fine oil…is the dew of Hermon). On the oil used for anointing Aaron, (see Exodus 30:22-23);

The depiction of the overflowing, effulgent nature of this anointing is lacking in the Torah. Mount Hermon, on the northern tip of Israel, was very high, and therefore received much dew. This is the only reference to mountains (plural!) of Zion – perhaps the hills surrounding Jerusalem are meant, though the Dead Sea Psalms scroll reads the more usual “mountain.”

Zion might here be associated with Mount Hermon, as one of the northern mountains, as (in 48:3). Blessing refers to fertility, as in Leviticus 25:21; the word blessing anticipates the theme of the following psalm. Everlasting life is hyperbolic; the Dead Sea Psalms scroll instead concludes this psalm; “There the Lord ordained blessing forever; May all be well with Israel” (see Psalms 125:5; 128:6). Jewish Study Bible

Psalms 133:2-3The Principal Illustrated Like the precious ointment ... as the dew. The psalmist employs two comparisons to illustrate the principle embodied in his basic premise. Even as the anointing oil upon the high priest's head symbolized his consecration,

So this spirit of brotherly love permeated the nation and symbolized its consecration. Even as dew upon vegetation symbolizes fertility and growth, the sense of true brotherhood revived and quickened the devotion of the nation as a whole.

Psalms 134:1-3134:1 Praising the LORD in His House at Night - A Song of Ascents Behold; bless the LORD, All you servants of the LORD, Who by night stand in the house of the LORD! 2 Lift up your hands in the sanctuary, and bless the LORD. 3 The LORD who made heaven and earth Bless you from Zion! NKJV

Psalm 134:1-3 GROUP 5 - PSALM (THIRD) - BLESSING FROM THE HOUSE OF JEHOVAHH-4 X. Psalms 134: 1- Blessing given to Jehovah

Y. Psalms 134:-1 The Servants. Their Watch Y. Psalms 134:2 The Servants Their ServiceX. Psalms 134:3 Blessing given by Jehovah

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BOOK FIVE LESSON FOURTEENTitle. A Song of degrees134:1. Stand. The night watchmen. The reference is to 2 Chronicles 29:11, 30:16, and 31:2. There were no seats in the Tabernacle or Temple. Compare Hebrews 10:11.

134:3. Bless thee. The reference may be to 2 Chronicles 30:27, 31:10. This is the last of the fifteen Songs of The Degrees that are referred to in Isaiah 38:20.

Psalms 134:1-2Here is a fitting conclusion for the collection of folk songs used by the pilgrims. In its benedictory nature this psalm corresponds to the benediction at the end of each book within the Psalter. The position of the song in the collection and the reference to night service suggest that it was sung at the close of evening worship. The Feast of Tabernacles is the most likely occasion.

Verse 1-2. The Call to the Priests and Levites Behold, bless ye the Lord, all ye servants. That the regular ministers of the Temple are addressed is generally recognized. However, the voice of the call is variously ascribed to the high priest, a Levitical choir, or the gathered pilgrims. The last explanation gives more reason for inclusion of the psalm in the collection, since the pilgrims actively participate. The temple ministrants are called to lift up their hands in an attitude of prayer and bless the Lord.

Psalms 134: This psalm, the last of the Songs of Ascents, is about blessing: 1 The people’s blessing of God (verses 1-2),2. And God’s blessing of the people (verse 3).

The root “b-r-k,” “to bless,” occurs in every verse.

134:1: This verse shows clear affinities to the contiguous 135:2. Servants of the Lord may refer to those present in the Temple (see 135:1-2), or they may be a special group of Temple functionaries. The Hebrew for stand also has a technical sense of “minister,” which may be its sense here. It is uncertain what activity is performed nightly, other than guard duty by the Levites (1 Chronicles 9:23-27).

134:2 Lifting of hands typically accompanies prayer (see 44:21-22), though here it may indicate blessing, as in (Leviticus 9:22). Since God rather than the people is being blessed, the hands are lifted in the direction of the sanctuary.

134:3: These are formulae from elsewhere in this collection: (see 128:5; 121:2; 124:8). Their juxtaposition emphasizes that a universal God is centered at Zion. The collection’s conclusion emphasizes Zion, a major theme of the Songs of Ascents,

And also shows close connections with the conclusion of the following psalm (135:21). Perhaps an editor placed together psalms that shared certain similarities, or phrases moved from one psalm to an adjacent one, making the Psalter into a more coherent book. Jewish Study Bible

Psalms 134:3The Response by the PriestsThe Lord ... bless thee. The answer to the call is given in a shortened form of the priestly blessing found in Numbers 6:22-26. The people are reminded that God is Creator and that his blessings flow forth out of Zion. This may well have been used as the final act before the pilgrims returned to their homes. (Wycliffe Bible Commentary)

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