Psalms 129

Psalms 129:1-8

Psalms 1291. (Psalms 129:1) A Song of the Ascents. Many (a time) have they distressed me from my youth— oh let Israel say! On the recollection of deliverances in times past, Psalms 129:1-4, rests the hope of others in time to come, Psalms 129:5-8. The first word after the inscription properly means much or too much. See above, on Psalms 120:6; Psalms 123:4. But most interpreters agree in referring it to time, as in the English version, many a time or often. The youth of Israel, as a nation, was the period of his residence in Egypt. See Hosea 2:17, Jeremiah 2:2; Jeremiah 22:21, Ezekiel 23:3. For the optative meaning of the last clause, and the true sense of the Hebrew particle, see above, on Psalms 118:2; Psalms 124:1. Distressed, persecuted or oppressed me. Compare the use of the participle in Psalms 6:7; Psalms 7:4; Psalms 23:5.

2. (Psalms 129:2) Many (a time) have they distressed me from my youth; yet have they not prevailed against me. The statement in the first verse is repeated, for the sake of being joined with one of a more cheering character. Yet, literally also. As if he had said; it is true that they have so done, but it is also true, etc. Prevailed against me, literally been able (as) to me, i.e. able to accomplish their designs respecting me. See Genesis 32:25, and compare Psalms 13:4.

3. (Psalms 129:3) Upon my back ploughed ploughers; they made long their furrows. The expression on my back seems to shew that the allusion is to wounds pro- duced by stripes. As if he had said, my back was furrowed by their whips or scourges. We have here then an example of the image of an image. The ploughing is a figure for scourging, and the scourging a figure for the manifold sufferings inflicted upon Israel by his cruel enemies.

4. (Psalms 129:4) Jehovah (is) righteous; he cut the cord of the wicked. He is righteous, and therefore faithful to his promise, and to his covenant engagements to his people. The cord (not cords) is that which fastened the ox to the plough. This continuation of the figure in Psalms 129:3 is much more natural than the assumption of a new one, that of confinement by the tying of the limbs, as in Psalms 2:3. According to the first translation above given, the meaning of the clause is, that Jehovah put an end to their inflictions by a violent separation from their victim.

5. (Psalms 129:5) Shamed and turned back are (and shall be) all haters of Zion. What Jehovah has already done for Zion, as recorded in ver. 4, creates and justifies the confident belief that he will do still more. This language was peculiarly appropriate to Israel at the Restoration, when the main deliverance had already been accomplished, but others were still needed to complete the happy revolution. With the first clause compare Psalms 6:10; Psalms 35:3; Psalms 40:13.

6. (Psalms 129:6) They shall be like the grass of the house-tops, which, before one pulls (it) withers. The flat roofs of the oriental houses being often covered with earth, grass and weeds readily spring up, but having no depth of root soon wither. Compare my note on Isaiah 37:27, from which place the figure is here borrowed. The common version (afore it groweth up) is founded on Jerome’s (statim ut viruerit). The other is. supported by the Septuagint nd Vulgate (priusquam evellatur), and by the usage of the verb in the sense of drawing (a sword), drawing off (a shoe), etc. 7. (Psalms 129:7) (With) which the reaper fills not his hand and his bosom, (when) binding sheaves. The ephemeral and worthless vegetation of the house-top is contrasted still further with the useful products of the earth, in order to contrast still more strongly the end of the righteous and the wicked.

The last Hebrew word is translated above strictly as a participle of the verb to bind or gather sheaves, and may agree with reaper in the first clause. Since the latter, however, is itself a participle used as a noun, most interpreters put the same construction on the other word, and suppose it to denote a different person from the reaper. With which the reaper fills not his hand nor his bosom the sheaf-binder. The word translated bosom is explained by lexicographers to mean the front fold of the oriental robe, in which things are carried. It might also be translated lap. Hengstenberg’s version is his arm.

Compare my note on Isaiah 49:22.

8. (Psalms 129:2) Nor do the passers by say, The blessing of Jehovah (come) unto you, we bless you in the name of Jehovah. The negative description is still carried out, with unusual distinctness and particularity. This verse affords an interesting glimpse of ancient harvest usages, confirmed by the historical statement in Rth 2:4, from the analogy of which place it is altogether probable, although denied by some, that there is here allusion to the alternate or responsive salutations in common use among the people. We may then supply in thought before the last clause, nor receive the customary answer. As the Hebrew preposition before you does not mean on but to or unto, it seems better to supply come than be. With this verse compare Psalms 118:26.