Psalms of Ascent: Psalm 121, 124, 133

[1] The ascription שיר למעלות is a part of a group of psalms generally regarded as pilgrimage Psalms . This grouping goes from Psalm 120 to Psalm 134. Every other Psalm within this section contains the ascription שיר המעלות. The slight variation in this Psalm does not significantly alter the meaning, and is generally translated the same as the other Psalms within the group. NIV, NJV, and NRS render every ascription within the group: "A song of ascents." JPS holds with the other translations in translating שיר המעלות, but preserves the nuance of the different preposition for Psalm 121, and translates: "A song for ascents." The difference can possibly be attributed to a corruption in the text. The ascription within the Qumran version of Psalm 121 is the same as the others within the group, שיר המעלות. A likely possibility is that the ascription may have been within an early version of the text the same as Psalm 133, שיר המעלות לדוד, and was incorrectly apocopated to become שיר למעלות. The exact meaning and implication of the ascription appears uncertain. Some have speculated that the ascription relates to מעלות, steps (e.g. Neh 3:15, Ex 20:16, 1K 10:19, 2C 9:18, 2K 9:13, Ezk 40:6, Neh 12:37 ). Rashi notes that the peshat meaning is that the Levites would sing this Psalm while ascending the steps of the Temple. Others take the meaning to relate to an upward movement, particularly relating to people going up from Babylonia (Ezr 7:9) or on a pilgrimage (Ps 84:6 ). This parallels the commentator Ibn Ezra, who notes that this Psalm was said in times of trouble and during the time of our exile. In relation to the context of this particular Psalm, the latter etymology seems more likely in that it deals with YHWH protecting the psalmist from dangerous situations, i.e. a stumbling foot, the suns rays, and all other forms of danger.

[2] It seems unclear why someone would look to the mountains and then ask for help. Marc Brettler and Adele Berlin note that the text might relate to Ezekiel 18:6, which discusses lifting eyes up to mountains in regard to serving deities that dwell on the mountains. Adele Berlin and Marc Zvi Brettler, Jewish Studies Bible (New York: Oxford University Press, 2004), 1425. Others have argued that the mountains are YHWH's dwelling place, as we see in Psalm 123: "I lift my eyes to you, who dwells in the heavens (Psalm 123:1)." Ibn Ezra puts forth a more likely interpretation. He notes, "It is the custom of anyone in a difficult situation to lift his eyes to see if help will come to repel the enemy." Because this Psalm is focused on the idea of YHWH as a protector, Ibn Ezra's understanding seems most fitting. Even more likely, as will be argued in the exegesis, the mountains are the very source of danger that the psalmist sees.

[3] עֹשֵׂה שָׁמַיִם וָאָרֶץ appears as an epithet for YHWH that is found exclusively within this section of Psalms (cf. Ps 115:15, 124:8, 134:3, 146:6 ). Synonymous formation of the same epithet appears as קנה שמים וארץ (Gn 14:9 Gn 14:22 ); אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ (Gn 24:3); יהֹוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ (Is 42:5); יְהֹוָה נֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ (Zc 12:1).

[4] The Qumran manuscript of this text reads ואל. The Syriac and Septuagint preserve this reading.

[5] The word רגל literally means foot, but contains nuanced meanings within other biblical contexts. The word appears with the Qal form of the root מוט, meaning to sway. רגל exists with the root מוט in several other biblical texts (inc. Dt 32:35, Ps 38:17, 66:9, 94:18). When used with together, the implication of the meaning seems to be a stumbling foot. HALOT suggests that the origin of the root מוט comes from the Ugardic מטה, staff or pole. The connection between the Qal usage and its possible origin suggests that a pole would generally be unsteady and sway back and froth. The root מוט can be found with the meaning pole or rod in two texts within the book of Numbers; the first regarding a pole used to carry large clusters of grapes; the second, in regard to carrying the Tabernacle (Nu 4:10-12, Nu 13:23). The commentator Radak suggests that the words אַל^[5][5] The Qumran manuscript of this text reads ואל. This is also preserved within the translations of the Syriac and Septuagint. ־יִתֵּן לַמּוֹט רַגְלֶךָ were said from one to another during the exile as words of comfort.

[6] Cohen argues that this is a polemical verse similar to the mocking words of Elijah about Baal (KG 18:27). The Rev. Dr. A. Cohen, The Psalms (London: The Soncino Press, 1950), 421. Brettler and Berlin point out that it could be drawing a polemic against the very concept that YHWH sleeps (Ps 44:24).

[7] The root שמר appears six times in this Psalm in relation to YHWH. The reoccurrence repeats more times with YHWH as the subject than any other place in the entire Hebrew Bible. When YHWH is the subject of the verb or participle of the root שמר, it means: to watch, guard, protect, or to take care of (cf. Gen 28:15, Ps 12:8, 16:1, 17:8, 25:20). While the root has nuanced meanings within the different contexts, I have chosen the word "guardian" to preserve the repetition of each occurrence.

[8] The roots נום and ישן are also found in a parallel pair in Is 5:27. In the context of Isaiah, however, it describes Israel's enemies, not YHWH.

[9] The word צל likely stems from the root צלל, relating to shade or a shadow. HALOT suggests that the word derives form the Akkedian sillu, meaning shade, covering, or protection. Its meaning in this context suggests protection, and is rendered as such in the JPS, but like most translations (King James NIV, NJB, NRS, Robert Alter), I have preserved the word shade in order to keep the metaphor which carries into the next verse. The word צל is most often associated with YHWH. In Isaiah 49:2 we see: בְּצֵל יָדוֹ הֶחְבִּיאָנִי, in the shadow of His hand he hides me. Similarly in Psalm 17:8 we see: בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי, in the shadow of your wings you hide me. In these cases the shade or shadow is a protective covering that shields Israel from outside danger. (cf. Is 51:16, Ps 36:8, 57:2, 63:8).

[10] It is unclear here whether צלך modifies על יד ימינך. If this were the case, then the phrase would read: "He is your shade upon your right hand." As Julian Morgenstern has noted, shade from the burning rays protecting your right hand is utterly meaningless. More likely is a rendering of: He is at your right hand. From other texts in the Hebrew Bible, we see that YHWH protects and leads people on their right side (e.g. Isaiah 63:12, 109:31). Julian Morgenstern, "Psalm 121" Journal of Biblical Literature 58:4 (Dec., 1939), 321n.

[11] The root נכה in the hif most often implies causing death. In the other contexts in which it is used with the sun as the subject, it means death resulting from heat or sun stroke, i.e. hyperthermia (cf. Is 4910 Jon 48). Symptoms that would result from this fatal ailment would include: nausea, vomiting, headaches, low blood pressure, dizziness, seizures, and a pale or bluish skin color. As body organs begin to fail, unconsciousness and coma would result. Wikepedia, "Hyperthermia," http://en.wikipedia.org/wiki/Hyperthermia.

[12] The moon does not strike someone the same way that the sun does. Robert Alter notes that "in all likelihood these words refer to the danger of being moonstruck, evidentially thought to be a cause of madness in ancient Israel, as it has been imagined in many cultures." Robert Alter, The Book of Psalms: A Translation with Commentary (New York: W.W. Norton & Company, 2007). Adele Berlin and Marc Brettler, on the other hand, contend that the notion of being moonstruck is postbiblical, and this affliction is not the focus of the verse. They note that this half of the verse is "a type of filler, resulting from the use of parallelism, where by night formally parallels by day, and moon parallels sun." Berlin and Brettler, 1425. Ibn Ezra (supported by Radak) explains the while the sun strikes someone with heat, the moon causes dampness which breeds disease. This is something, he notes, that is well-known through experience.

[13] The most common word association with רע is evil. Some translations utilize this meaning and render the text "from all evil" (inc. King James, NRS). The majority of translations (inc. NIV, NJB, JPS, and Robert Alter) see the text within the context of protection, and thus render מכל רע as "from all harm (cf. Gn 48:16)

[14] The expression "going and coming" is not clear within the context of this Psalm. Berlin and Brettler argue that it is generally an expression of daily work (e.g. Deut 31:2, 2K 11:17 ). This does not seem fitting here. They also put forth the possibility of that "it may refer more specifically to setting out on the journey to the Temple and returning home." Berlin and Brettler, 1425. Ibn Ezra argues that it refers to YHWH protecting the Israelites in their going out to war. Radak puts forth the possibility that it is referring to the going out into exile, and that the Israelites should leave in peace and return to the land of Israel in peace. It seems to me that the expression is a temporal merism that is paralleled to "from now until forever." The merism likely indicates the span of the psalmists life; that is from his going out into this world until the time when he comes to the life eternal (cf. שמות רבה מח: א).