Historical

Footnotes

1. Psalm 120 A thanksgiving, reporting divine rescue (Ps 120:1) yet with fervent prayer for further protection against lying attackers (Ps 120:2–4). The psalmist is acutely conscious of living away from God’s own land where divine peace prevails (Ps 120:5–7).
2. 120:1 A song of ascents: Ps 120–134 all begin with this superscription. Most probably these fifteen Psalms once formed a collection of Psalms sung when pilgrims went to Jerusalem, since one “ascended” to Jerusalem (1 Kgs 12:28; Ps 24:3; 122:4; Lk 2:42) or to the house of God or to an altar (1 Kgs 12:33; 2 Kgs 23:2; Ps 24:3). Less probable is the explanation that these Psalms were sung by the exiles when they “ascended” to Jerusalem from Babylonia (cf. Ezr 7:9). The idea, found in the Mishnah, that the fifteen steps on which the Levites sang corresponded to these fifteen Psalms (Middot 2:5) must underlie the Vulgate translation canticum graduum, “song of the steps” or “gradual song.”
3. 120:3 More besides: a common curse formula in Hebrew was “May the Lord do such and such evils to you [the evils being specified], and add still more to them,” cf. 1 Sm 3:17; 14:44; 25:22. Here the psalmist is at a loss for a suitable malediction.
4. 120:4 Coals of brush wood: coals made from the stalk of the broom plant burn with intense heat. The psalmist thinks of lighted coals cast at his enemies.
5. 120:5 Meshech was in the far north (Gn 10:2) and Kedar was a tribe of the north Arabian desert (Gn 25:13). The psalmist may be thinking generally of all aliens living among inhospitable peoples.
6. Psalm 121 A blessing given to someone embarking on a dangerous journey whether a soldier going on a campaign or a pilgrim returning home from the Temple. People look anxiously at the wooded hills. Will God protect them on their journey (Ps 121:1)? The speaker declares that God is not confined to a place or a time (Ps 121:2), that every step is guarded (Ps 121:3–4); night and day (Ps 121:5–6) God watches over their every movement (Ps 121:7–8).
7. 121:1 The mountains: possibly Mount Zion, the site of the Temple and hence of safety, but more probably mountains as a place of dangers, causing anxiety to the psalmist.
8. 121:5–6 The image of shade, a symbol of protection, is apt: God as shade protects from the harmful effects that ancients believed were caused by the sun and moon.
9. Psalm 122 A song of Zion, sung by pilgrims obeying the law to visit Jerusalem three times on a journey. The singer anticipates joining the procession into the city (Ps 122:1–3). Jerusalem is a place of encounter, where the people praise God (Ps 122:4) and hear the divine justice mediated by the king (Ps 122:5). The very buildings bespeak God’s power (cf. Ps 48:13–15). May the grace of this place transform the people’s lives (Ps 122:6–9)!
10. 122:3 Walled round about: lit., “which is joined to it,” probably referring both to the density of the buildings and to the dense population.
11. Psalm 123 A lament that begins as a prayer of an individual (Ps 123:1), who expresses by a touching comparison exemplary confidence in God (Ps 123:2). The Psalm ends in prayer that God relieve the people’s humiliation at the hands of the arrogant (Ps 123:3–4).
12. Psalm 124 A thanksgiving which teaches that Israel’s very existence is owed to God who rescues them. In the first part Israel’s enemies are compared to the mythic sea dragon (Ps 124:2b–3a; cf. Jer 51:34) and Flood (Ps 124:3b–5; cf. Is 51:9–10). The Psalm heightens the malice of human enemies by linking them to the primordial enemies of God’s creation. Israel is a bird freed from the trapper’s snare (Ps 124:6–8)—freed originally from Pharaoh and now from the current danger.
13. 124:8 Our help is in the name: for the idiom, see Ex 18:4.
14. Psalm 125 In response to exilic anxieties about the ancient promises of restoration, the Psalm expresses confidence that God will surround the people as the mountains surround Zion (Ps 125:1–2). The just will not be contaminated by the wicked (Ps 125:3). May God judge between the two groups (Ps 125:4–5).
15. 125:3 The land allotted to the just: lit., “the lot of the righteous.” The promised land was divided among the tribes of Israel by lot (Nm 26:55; Jos 18). The righteous are the members of the people who are obedient to God. If the domination of the wicked were to continue in the land, even the just would be infected by their evil attitudes.
16. Psalm 126 A lament probably sung shortly after Israel’s return from exile. The people rejoice that they are in Zion (Ps 126:1–3) but mere presence in the holy city is not enough; they must pray for the prosperity and the fertility of the land (Ps 126:4). The last verses are probably an oracle of promise: the painful work of sowing will be crowned with life (Ps 126:5–6).
17. 126:4 Like the dry stream beds of the Negeb: the psalmist prays for rain in such abundance that the dry riverbeds will run.
18. Psalm 127 The Psalm puts together two proverbs (Ps 127:1–2, 3–5) on God establishing “houses” or families. The prosperity of human groups is not the work of human beings but the gift of God.
19. 127:5 At the gate: the reference is not to enemies besieging the walls of a city but to adversaries in litigation. Law courts functioned in the open area near the main city gate. The more adult sons a man had, the more forceful he would appear in disputes, cf. Prv 31:23.
20. Psalm 128 A statement that the ever-reliable God will bless the reverent (Ps 128:1). God’s blessing is concrete: satisfaction and prosperity, a fertile spouse and abundant children (Ps 128:2–4). The perspective is that of the adult male, ordinarily the ruler and representative of the household to the community. The last verses extend the blessing to all the people for generations to come (Ps 128:5–6).
21. Psalm 129 A Psalm giving thanks for God’s many rescues of Israel over the long course of their history (Ps 129:1–4); the people pray that their oppressors never know the joy of harvest (Ps 129:5–8).
22. 129:4 The ropes of the wicked: usually understood as the rope for yoking animals to the plow. If it is severed, the plowing (cf. Ps 129:3) comes to a halt.
23. 129:6 Like grass on the rooftops: after the spring rains, grass would sprout from the coat of mud with which the flat roofs of simple houses were covered, but when the dry summer began there was no moisture in the thin roof-covering to sustain the grass.
24. 129:8 The blessing of the Lord be upon you: harvesters greeted one another with such blessings, cf. Ru 2:4.
25. Psalm 130 This lament, a Penitential Psalm, is the De profundis used in liturgical prayers for the faithful departed. In deep sorrow the psalmist cries to God (Ps 130:1–2), asking for mercy (Ps 130:3–4). The psalmist’s trust (Ps 130:5–6) becomes a model for the people (Ps 130:7–8).
26. 130:1 The depths: Sheol here is a metaphor of total misery. Deep anguish makes the psalmist feel “like those descending to the pit” (Ps 143:7).
27. 130:4 And so you are revered: the experience of God’s mercy leads one to a greater sense of God.
28. Psalm 131 A song of trust, in which the psalmist gives up self-sufficiency (Ps 131:1), like a babe enjoying the comfort of its mother’s lap (Ps 131:2), thus providing a model for Israel’s faith (Ps 131:3).
29. Psalm 132 A song for a liturgical ceremony in which the ark, the throne of Israel’s God, was carried in procession to the Temple. The singer asks that David’s care for the proper housing of the ark be regarded with favor (Ps 132:1–5), and tells how it was brought to Jerusalem (Ps 132:6–10). There follows God’s promise of favor to the Davidic dynasty (Ps 132:11–12) and to Zion (Ps 132:13–17). The transfer of the ark to the tent in Jerusalem is described in 2 Sm 6.
30. 132:2, 132:5 Mighty One of Jacob: one of the titles of Israel’s God, cf. Gn 49:24; Is 49:26; 60:16.
31. 132:6 Ephrathah: the homeland of David, cf. Ru 4:11. The fields of Jaar: poetic for Kiriath-jearim, a town west of Jerusalem, where the ark remained for several generations, cf. 1 Sm 7:1–2; 2 Sm 6:2; 1 Chr 13:5–6.
32. 132:17 A horn sprout for David: the image of the horn, a symbol of strength, is combined with that of a “sprout,” a term used for the Davidic descendant (cf. Jer 23:5; 33:15; Zec 3:8; 6:12). Early Christians referred the latter designation to Christ as son of David (Lk 1:69).