1 Many a time have they afflicted me from my youth, may Israel now say:
2 Many a time have they afflicted me from my youth: yet they have not prevailed against me.
3 The plowers plowed upon my back: they made long their furrows.
4 The LORD is righteous: he hath cut asunder the cords of the wicked.
5 Let them all be confounded and turned back that hate Zion.
6 Let them be as the grass upon the housetops, which withereth afore it groweth up:
7 Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom.
8 Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.
1 [[A Song H7892 of degrees.]] H4609 Many a time H7227 have they afflicted H6887 me from my youth, H5271 may Israel H3478 now say: H559
2 Many a time H7227 have they afflicted H6887 me from my youth: H5271 yet they have not prevailed H3201 against me.
3 The plowers H2790 plowed H2790 upon my back: H1354 they made long H748 their furrows. H4618 H4618
4 The LORD H3068 is righteous: H6662 he hath cut asunder H7112 the cords H5688 of the wicked. H7563
5 Let them all be confounded H954 and turned H5472 back H268 that hate H8130 Zion. H6726
6 Let them be as the grass H2682 upon the housetops, H1406 which withereth H3001 afore H6927 it groweth up: H8025
7 Wherewith the mower H7114 filleth H4390 not his hand; H3709 nor he that bindeth sheaves H6014 his bosom. H2683
8 Neither do they which go by H5674 say, H559 The blessing H1293 of the LORD H3068 be upon you: we bless H1288 you in the name H8034 of the LORD. H3068
1 Many a time have they afflicted me from my youth up, Let Israel now say,
2 Many a time have they afflicted me from my youth up: Yet they have not prevailed against me.
3 The plowers plowed upon my back; They made long their furrows.
4 Jehovah is righteous: He hath cut asunder the cords of the wicked.
5 Let them be put to shame and turned backward, All they that hate Zion.
6 Let them be as the grass upon the housetops, Which withereth before it groweth up;
7 Wherewith the reaper filleth not his hand, Nor he that bindeth sheaves his bosom.
8 Neither do they that go by say, The blessing of Jehovah be upon you; We bless you in the name of Jehovah. Psalm 130 A Song of Ascents.
1 A Song of the Ascents. Often they distressed me from my youth, Pray, let Israel say:
2 Often they distressed me from my youth, Yet they have not prevailed over me.
3 Over my back have ploughers ploughed, They have made long their furrows.
4 Jehovah `is' righteous, He hath cut asunder cords of the wicked.
5 Confounded and turn backward do all hating Zion.
6 They are as grass of the roofs, That before it was drawn out withereth,
7 That hath not filled the hand of a reaper, And the bosom of a binder of sheaves.
8 And the passers by have not said, `The blessing of Jehovah `is' on you, We blessed you in the Name of Jehovah!'
1 {A Song of degrees.} Many a time have they afflicted me from my youth -- oh let Israel say --
2 Many a time have they afflicted me from my youth; yet they have not prevailed against me.
3 The ploughers ploughed upon my back; they made long their furrows.
4 Jehovah is righteous: he hath cut asunder the cords of the wicked.
5 Let them be ashamed and turned backward, all that hate Zion;
6 Let them be as the grass upon the house-tops, which withereth before it is plucked up,
7 Wherewith the mower filleth not his hand, nor he that bindeth sheaves his bosom;
8 Neither do the passers-by say, The blessing of Jehovah be upon you; we bless you in the name of Jehovah!
1 > Many times they have afflicted me from my youth up. Let Israel now say,
2 Many times they have afflicted me from my youth up, Yet they have not prevailed against me.
3 The plowers plowed on my back. They made their furrows long.
4 Yahweh is righteous. He has cut apart the cords of the wicked.
5 Let them be disappointed and turned backward, All those who hate Zion.
6 Let them be as the grass on the housetops, Which withers before it grows up;
7 With which the reaper doesn't fill his hand, Nor he who binds sheaves, his bosom.
8 Neither do those who go by say, "The blessing of Yahweh be on you. We bless you in the name of Yahweh."
1 <A Song of the going up.> Great have been my troubles from the time when I was young (let Israel now say);
2 Great have been my troubles from the time when I was young, but my troubles have not overcome me.
3 The ploughmen were ploughing on my back; long were the wounds they made.
4 The Lord is true: the cords of the evil-doers are broken in two.
5 Let all the haters of Zion be shamed and turned back.
6 Let them be like the grass on the house-tops, which is dry before it comes to full growth.
7 He who gets in the grain has no use for it; and they do not make bands of it for the grain-stems.
8 And those who go by do not say, The blessing of the Lord be on you; we give you blessing in the name of the Lord.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 129
Commentary on Psalms 129 Keil & Delitzsch Commentary
The End of the Oppressors of Zion
Just as Psalms 124:1-8 with the words “let Israel say” was followed by Psalms 125:1-5 with “peace be upon Israel,” so Psalms 128:1-6 with “peace be upon Israel” is followed by Psalms 129:1-8 with “let Israel say.” This Psalms 129:1-8 has not only the call “let Israel say,” but also the situation of a deliverance that has been experienced (cf. Psalms 129:4 with Psalms 124:6.), from which point it looks gratefully back and confidently forward into the future, and an Aramaic tinge that is noticeable here and there by the side of all other classical character of form, in common with Psalms 124:1-8.
Israel is gratefully to confess that, however much and sorely it was oppressed, it still has not succumbed. רבּת , together with רבּה , has occurred already in Psalms 65:10; Psalms 62:3, and it becomes usual in the post-exilic language, Psalms 120:6; Psalms 123:4, 2 Chronicles 30:18; Syriac rebath . The expression “from my youth” glances back to the time of the Egyptian bondage; for the time of the sojourn in Egypt was the time of Israel's youth (Hosea 2:17, Hosea 11:1, Jeremiah 2:2; Ezekiel 23:3). The protasis Psalms 129:1 is repeated in an interlinked, chain-like conjunction in order to complete the thought; for Psalms 129:2 is the turning-point, where גּם , having reference to the whole negative clause, signifies “also” in the sense of “nevertheless,” ὅμως (synon. בּכל־בּכל ), as in Ezekiel 16:28; Ecclesiastes 6:7, cf. above, Psalms 119:24 : although they oppressed me much and sore, yet have they not overpowered me (the construction is like Numbers 13:30, and frequently).
Elsewhere it is said that the enemies have driven over Israel (Psalms 66:12), or have gone over its back (Isaiah 51:23); here the customary figurative language חרשׁ און in Job 4:8 (cf. Hosea 10:13) is extended to another figure of hostile dealing: without compassion and without consideration they ill-treated the stretched-forth back of the people who were held in subjection, as though it were arable land, and, without restraining their ferocity and setting a limit to their spoiling of the enslaved people and country, they drew their furrow-strip ( מעניתם , according to the Kerî מענותם ) long. But מענה does not signify (as Keil on 1 Samuel 14:14 is of opinion, although explaining the passage more correctly than Thenius) the furrow (= תּלם , גּדוּד ), but, like Arab. ma‛nât , a strip of arable land which the ploughman takes in hand at one time, at both ends of which consequently the ploughing team ( צמד ) always comes to a stand, turns round, and ploughs a new furrow; from ענה , to bend, turn (vid., Wetzstein's Excursus II p. 861). It is therefore: they drew their furrow-turning long (dative of the object instead of the accusative with Hiph ., as e.g., in Isaiah 29:2, cf. with Piel in Psalms 34:4; Psalms 116:16, and Kal Psalms 69:6, after the Aramaic style, although it is not unhebraic). Righteous is Jahve - this is an universal truth, which has been verified in the present circumstances; - He hath cut asunder the cords of the wicked ( עבות as in Psalms 2:3; here, however, it is suggested by the metaphor in Psalms 129:3, cf. Job 39:10; lxx αὐχένας , i.e., ענוק ), with which they held Israel bound. From that which has just been experienced Israel derives the hope that all Zion's haters (a newly coined name for the enemies of the religion of Israel) will be obliged to retreat with shame and confusion.
The poet illustrates the fate that overtakes them by means of a picture borrowed from Isaiah and worked up (Psalms 37:27): they become like “grass of the housetops,” etc. שׁ is a relative to יבשׁ ( quod exarescit ), and קדמת , priusquam , is Hebraized after מן־קדמת דּנה in Daniel 6:11, or מקּדמת דּנה in Ezra 5:11. שׁלף elsewhere has the signification “to draw forth” of a sword, shoe, or arrow, which is followed by the lxx, Theodotion, and the Quinta: πρὸ τοῦ ἐκσπασθῆναι , before it is plucked. But side by side with the ἐκσπασθῆναι of the lxx we also find the reading exanthee'sai; and in this sense Jerome renders ( statim ut ) viruerit , Symmachus ἐκκαυλῆσαι (to shoot into a stalk), Aquila ἀνέθαλεν , the Sexta ἐκστερεῶσαι (to attain to full solidity). The Targum paraphrases שׁלף in both senses: to shoot up and to pluck off. The former signification, after which Venema interprets: antequam se evaginet vel evaginetur , i.e., antequam e vaginulis suis se evolvat et succrescat , is also advocated by Parchon, Kimchi, and Aben-Ezra. In the same sense von Ortenberg conjectures שׁחלף . Since the grass of the house-tops or roofs, if one wishes to pull it up, can be pulled up just as well when it is withered as when it is green, and since it is the most natural thing to take חציר as the subject to שׁלף , we decide in favour of the intransitive signification, “to put itself forth, to develope, shoot forth into ear.” The roof-grass withers before it has put forth ears of blossoms, just because it has no deep root, and therefore cannot stand against the heat of the sun.
(Note: So, too, Geiger in the Deutsche Morgenländische Zeitschrift , xiv. 278f., according to whom Arab. slf ( šlf ) occurs in Saadia and Abu-Said in the signification “to be in the first maturity, to blossom,” - a sense שׁלף may also have here; cf. the Talmudic שׁלופפי used of unripe dates that are still in blossom.)
The poet pursues the figure of the grass of the house-tops still further. The encompassing lap or bosom ( κόλπος ) is called elsewhere חצן (Isaiah 49:22; Nehemiah 5:13); here it is חצן , like the Arabic ḥiḍn (diminutive ḥoḍein ), of the same root with מחוז , a creek, in Psalms 107:30. The enemies of Israel are as grass upon the house-tops, which is not garnered in; their life closes with sure destruction, the germ of which they (without any need for any rooting out) carry within themselves. The observation of Knapp, that any Western poet would have left off with Psalms 129:6, is based upon the error that Psalms 129:7-8 are an idle embellishment. The greeting addressed to the reapers in Psalms 129:8 is taken from life; it is not denied even to heathen reapers. Similarly Boaz (Ruth 2:4) greets them with “Jahve be with you,” and receivers the counter-salutation, “Jahve bless thee.” Here it is the passers-by who call out to those who are harvesting: The blessing ( בּרכּת ) of Jahve happen to you ( אליכם ,
(Note: Here and there עליכם is found as an error of the copyist. The Hebrew Psalter , Basel 1547, 12mo, notes it as a various reading.)
as in the Aaronitish blessing), and (since “we bless you in the name of Jahve” would be a purposeless excess of politeness in the mouth of the same speakers) receive in their turn the counter-salutation: We bless you in the name of Jahve . As a contrast it follows that there is before the righteous a garnering in of that which they have sown amidst the exchange of joyful benedictory greetings.