Part 1 Exegesis of Psalm 121:1-4 song of ascent
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| pilgrimage in late 19th century |
I felt compelled to exegete this psalm after reading a translation that was so wrong. The writer had taken everything quite literally and I had to do something with my flabbergast. Dear reader, you may notice I refer back to some incorrect understanding of the psalm from time to time. It was this encounter with said study that sparked my desire to blog my own findings.
So, it is reasonable to take this psalm somewhat at face value. This psalm is a song of ascents. It was sung by pilgrims as a prayer/petition along the journey of ascent to Jerusalem. And the highway to Jerusalem was a dangerous road. Traveling along it posed many dangers such as heat stroke, physical distress, thieves and wild animals etc. However, the psalms of ascents were not originally written specifically for the pilgrimages. We want to understand the original intent and thought of the poet first before we consider how the pilgrim connected with the psalm.
Most of the psalms are said to have been written in the pre-exilic era between 1000-580 BC. 73 of the 150 psalms are attributed to David, of which are the songs of ascents. If David is our author, then we can narrow down the time it would have been written sometime between 1040BC -970BC. The psalms were collated into one anthology of hymns in the 5th century BC (when the songs of ascents became a tradition in being recited/sung along the pilgrimages). It was during the post-exilic time that poetic activity bloomed. In Friedlander's The standard book of Jewish verse he says the piyutim, hymnology, were the principal media through which the peoples ardent feelings to glorify God in song found utterance. And this was noted to contribute largely to the enrichment of their rituals (xiv-xv). So I want to make a clear distinction between exegeting the original poem as it was and interpretation of the poem as a part of the message of the Psalms of ascents as a whole (which I will later in my posts call the ballad).
It is good to be aware that the poem wasn't originally written for the express purpose of ritual recitation going up to Jerusalem and was later adopted for this usage. What I want to bring out through exegesis is that this psalm is not actually a petition. It is a declaration and a blessing, a calling on the name of the Lord, an acknowledgment of the name of the Lord. It is a reverence psalm that's focus is on magnifying the Lord.
Now, this is the first exegesis in my study that I plan to go through all 15 of the 'songs of ascents'. The main purpose of this study is to develop an understanding of semantics and practice of identifying figures of speech. Because of course, this will give us a better understanding of this psalm and also the rest of scripture.
When doing exegesis, the practice of it will hopefully develop our abilities in exegesis and interpretation. Which is essential in every believer's end goal of understanding scripture better, thus hearing the voice of God better, thus being able to share the gospel better and follow after Jesus better. Honestly though, my love for exegesis stems from the fact that the bible is the coolest book I have every read, being so engaging with the language and meaning. It really is like eating the choicest morsels. It's just the best. I personally feel better study means more enjoyment of the word and more meaningful engagements with it.
So let's get at the expression, the meaning. Let's get at the umph of it all. Part of that will necessitate understanding some linguistics, the cultural writing styles, when they were written, by whom, and for what (more on this in my discussion of ancient Hebrew poetry). That Psalm 121 is a shining example of the profluent use of parallelism will be expounded on further as we go along.
You will notice that I am not exegeting these psalms in order. I'm just going to move through the psalms and organize and deal with information as it flows. The way that I present and organize information may be different from post to post. But I do intend to always share definitions of the figures of speech and bring ideas and suggestions to conclusion. Not everything can be discussed.
So, here are some helpful links: The verses have the link to them so you can go directly to biblehub to look at them. Please forgive my romanized spelling of the Hebrew. You can also find the Hebrew by clicking on the verse links to look at the spelling if you wish.
Here is a link to a website in which you can look up figures of speech.
And here is an extra companion: free bible commentary 121. There are of course, many commentaries on biblehub available to look at. And here is Bullinger's companion Bible study as well. Bullinger is the author of the main book I have been using to indentify figures of speech (see works cited below). And with that, here we go!
Psalm 121A Song of Ascents , Shir lama'alot
1 I will lift up my eyes to the mountains, ₁ Esa einai el he-harim –
from where shall my help come from? me'ayim yavo ezri?
2 My help comes from the Lord(YHWH), ₂ Ezri me'im Hashem, oseh
who made heaven and earth. shamayim va'aretz.
Verse 1 – Use of Metonymy. 'I will lift up mine eyes' is a use of metonymy in which the exchange of the adjunct (or relation) occurs connecting words and phrases (Bullinger, 606). Metonymy is the change of one noun for another related noun and is of four kinds: of the cause, of the effect, of the subject, and of the adjunct (538). "Metonymy is not founded on resemblance, but on relation. When we say a person writes 'a bad hand', we do not mean a hand, but we use the noun 'hand' for the characters which it writes" (Bullinger, 538). Metonymy of the adjunct is when that which pertains to anything is put for the thing itself (Bullinger, 538).
So this first expression is not literal. It is easily taken for a literal looking as if the poet is narrating and telling us what he is doing. However, the phrase is unique enough that it should readily alert the mind to some other meaning beyond that straight forward actual looking.
Even if it was a literal looking, it would be a physical motion in exchange of a spiritual motion. For it is a common enough action, shared by many cultures, to exhibit this behavior of a looking up, to the sky, to something higher when one is at a loss or in need. We look to something greater, anything greater and even in this, we are not actually looking to the physical sky for help. It is a spiritual looking with spiritual eyes to a supernatural solution. In this we understand the human action of literally looking up at the mountains or sky to be something else at its root - that spiritual looking for we know that the 'help' we ask for will not drop from the sky or mountain.
★So the idea put forth by this phrase 'lift mine eyes' is to be understood as – I will implore, I will petition, pray, go to/look to (inward).
Indeed some translate this to mean that our pilgrim, being on the road to Jerusalem, has the hills of Judea in sight and is thus finally close to the temple and arriving from his journey. This is an ungrounded interpretation. Rather to my mind, passages immediately arise concerning YHWH Himself often associated with a mountain. There is no indication that we should think the mountains in this phrase is specifically speaking about the mountains/hills of Judea as if to let us know this is an end journey song (in the ballad). And without a doubt, that is certainly not the original poet's intent. Whether a pilgrim chanting this psalm on his journey to Jerusalem took it as such I cannot say. However, it is the second psalm in the series so suggesting it is an end journey song seems like someone is stretching very hard to make it say something it isn't. But in clarifying the main theme and subjects of the psalm we can say with more fidelity what was on the pilgrim's heart concerning this verse and psalm.
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MAIN THEME |
Major Subject |
Minor subject |
Minor theme |
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PSALM 121 B |
Reverence, magnify the Lord |
The Lord is my guardian (master) |
Helps, Instructs/leads, Guards and Preserves |
Trusting in the Lord for help |
As we continue to exegete this psalm, this material will be given proof. That the main theme of this psalm is reverence to the Lord. Our poet is magnifying the Lord and declaring Him as thy Keeper/Protecter or master. The reason why I use this term master will come into play as we look at psalms 122 and 123 in more detail. But think of master as synonymous with Lord or Authority. You can see the whole chart or themes and subjects here in my Theme overview of psalms 120-124 post.
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Now the structure of the psalm will clarify this point concerning the mountains of whether they are literal or figurative through 3 specific literary devices that get employed. Before that we will flush out how the scriptures use 'mountains' figuratively in different cases.
Let's look at a few instances in which we see mountains put forth to express something else.
For MAN, an INDIVIDUAL -
Psalm 30:6-7 "Now as for me, I said in my prosperity, 'I will never be moved. '
Psalm 125: 1-2 "Those who trust in the Lord are like Mount Zion, which cannot be shaken but endures forever. As the mountains surround Jerusalem, so the Lord surrounds his people both now and forevermore". In this instance we also have a comparison of the Lord like the mountains.
Jonah 2:6 "To the roots of the mountains I sank down; the earth beneath barred me in forever. But you, LORD my God, brought my life up from the pit".
For JUDEA, JERUSALEM, or ISRAEL (location and/or the people/nation) -
In Ezekiel 6:1 "And the word of the LORD came to me, saying, “Son of man, set your face against the mountains of Israel and prophesy against them". And later in 36:6 it says, “Therefore, mountains of Israel, hear the word of the Sovereign LORD: This is what the Lord GOD says to the mountains and hills, to the ravines and valleys, to the desolate ruins and the deserted towns that have been plundered and ridiculed by the rest of the nations around you”. Merismos is used here by mentioning the whole - the mountains of Israel (for the people/nation) as a figure and then again mentioned divided up in its parts. The parts - which are the mountains and hills, ravines and valleys, etc. is put for the whole, Israel. This is done to show how entirely and completely the Lord is doing something for Israel in this case.
Psalm 78:68 " But He [God] chose the tribe of Judah, Mount Zion which he loved".
Isaiah 2:1-3 "The word which Isaiah the son of Amoz saw concerning Judah and Jerusalem. Now it will come about that in the last days the mountain of the House of the Lord will be established as the chief of the mountains, and will be raised above the hills , and all the nations will stream to it. And many people will come and say, come, let us go up to the mountain of the Lord to the House of the god of Jacob... for the law will go forth from Zion and the word of the Lord from Jerusalem".
For IDOLS, ALTARS, HIGH PLACES, INHABITANTS - mountains or hills are put in some instances for idols worshipped there or the inhabitants.
In Isaiah 2:12-14 God's judgement is against these saying, "For the LORD of hosts will have a day of reckoning against everyone who is proud and lofty and against everyone who is lifted up, that he may be abased. And it will be against all the cedars of Lebanon that are lofty and lifted up, against all the oaks of Bashan, against all the lofty mountains, against all the hills that are lifted up".
Ezekiel 6:13 “And they will know that I am the LORD, when their people lie slain among their idols around their altars, on every high hill and on all the mountaintops, under every spreading tree and every leafy oak—places where they offered fragrant incense to all their idols”.
Of these inhabitants Jeremiah 3:23 says, "Truly in vain is salvation hoped for from the hills and from the multitude of mountains”.
Psalm 97:5-7 “The mountains melt like wax at the presence of the LORD, before the Lord of all the earth. The heavens proclaim His righteousness; all the peoples see His glory. All worshipers of images are put to shame, those who boast in idols”.
Psalm 68:15-16 “why do you look with envy, oh mountains with many peaks, at the mountains which God has desired for His abode?". The mountains which look with envy are speaking of Mount Bashan referring to this region thus referring to the inhabitants of this region. It had been ruled by King Og, a rephaim. The land/region was also known as the land of rephaim . These are looking at the mountains the Lord has desired for His abode which are put for Israel (the nation and the land).
Speaking of Babylon, "Behold, I am against you, oh destroying mountain, declares the Lord, which destroys the whole earth; I will stretch out my hand against you, and roll you down from the crags, and make you a burnt mountain" (Jeremiah 51:25).
For YHWH's SANCTUARY –
Psalm 2:6 "For the Lord declares, “I have placed my chosen king on the throne in Jerusalem, my holy mountain", that is 'the mount of My holiness'.
Psalm 132:12-14 "If your sons keep My covenant and the testimony I will teach them, then their sons will also sit on your throne forever and ever.” For the LORD has chosen Zion; He has desired it for His home: “This is My resting place forever and ever; here I will dwell, for I have desired this home". In this instance it refers to both Israel and His dwelling place.
Exodus 15:17 "You will bring them in and plant them on your own mountain— the place, O LORD, reserved for your own dwelling, the sanctuary, O Lord, that your hands have established".
Psalm 48:1 “Great is the LORD, and greatly to be praised, in the city of our God, His holy mountain”.
Psalm 87:1 “His foundation is in the holy mountains, the Lord loves the gates of Zion”.
Psalm 43:3 "Oh send out Your light and Your truth, let them lead me; let them bring me to Your holy mountain(hill) and to Your dwelling places".
Psalm 68:15 “This is the mountain God chose for his dwelling, where the Lord will surely dwell forever... the Lord is in his sanctuary as He was at Sinai“.
Psalm 20:1 “May the Lord answer you in the day of trouble! May the name of the God of Jacob set you securely on high! May he send you help from the sanctuary and support you from Zion!“
Psalm 24:3 “Who may ascend the mountain/hill of the Lord? Who may stand in His holy place?“.
Psalm 3:4 "I was crying to the Lord with my voice, and He answered me from His holy Mountain".
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So what gives us direction for the meaning behind this word 'mountains'? The next three literary devices employed. First, the use of anadiplosis. Anadiplosis is when the last word of the first verse is the first word of the second verse. This is done in order to make it very clear whom we are talking about and in this case, where our help comes from – ezri = my help.
₁ Esa einai el he-harim – me'ayim yavo ezri ?
₂ Ezri me'im Hashem(YHWH), oseh shamayim va'aretz.
Secondly, the use of Erotesis. The first verse ends as a question. This is done as a literary tactic used to create a swelling emotional response as a declaration. This literary device erotesis, is an exchange of a statement for a question in order to emphasize the point being made.
Some mistakenly take the poet to actually be asking where his help comes from. That our poet (and pilgrim) must be troubled and looking for help. But it is the opposite, our poet is actually declaring that he is well, secure, not troubled because the Lord is his help. For example, a modern expression that uses erotesis that comes to mind might highlight this expression more clearly. When we say, 'whose your daddy?' we are not asking but boldly declaring and expressing power and personage.
As the psalmist links ezri – my help – with YHWH, it also links YHWH then with the mountains. Since we aren't actually asking a question, instead the declaration that is being made is that – the mountains – is where the help comes from. And in turn, it is YHWH , whom the psalmist is 'lifting his eyes' to, that is - imploring/praising.
For verse 1 and 2, the whole expression is translated correctly by the KJB version when it puts: I will lift up my eyes to the mountains from whence cometh my help.
And thirdly is the use of Parallelism. The pair of sentences, the first and second verse, the four lines together are themselves linked by this literary device. Parallelism is the repetition of similar, synonymous, or opposite thoughts or words in parallel or successive lines, doubling over on itself to impress on the listener/reader the weight of the words. Bullinger says that parallelism is of seven kinds, three simple and four complex.
The parallelism put to use here is the Simple Synonymous also called Complete parallelism. This is when the lines are parallel in thought and there is a repetition of exact/synonymous ideas expressed. These two verses are thus saying the same thing with a slight variation in order to enhance the message. All 4 sets in this psalm - 1&2, 3&4, 5&6, 7&8 will all be shown to be linked through complete parallelism.
The use of parallelism here really puts the nail in the coffin on the idea that 'mountains' is meant to reference Judea with the meaning that the poet or pilgrim is looking to Jerusalem the city for safety and help.
So let's break this down:
"I will lift up my eyes to the mountains, from where shall my help come from? My help comes from the Lord (YHWH) the maker of heaven and earth".
the simple interpretation is :
₁ I rely on the Lord for help.
₂ The Lord the Creator is my help.
Something that stands out to me is the spirit of the verses. There is greater depth here to dive deeper. Because the expressions have great significance. That the Lord is the source of my help. Our poet says the same thing in psalm 91:2 when he declares " I will say to the Lord, 'you are my refuge, my fortress, my God in whom I trust!".
And this was also expressed when Abraham, having been given the ram on mount Moriah, “called the name of that place, “The LORD will provide”; as it is said to this day, “On the mount of the LORD it shall be provided” Gen 22:14. And again we see this acknowledgement of Jehovah Jireh in Psalm 91 which says, “the one who dwells in the shelter of the Lord most High, will rest in the shadow of the Lord almighty“. The Lord says of him, “because [you] love Me, therefore I will deliver [you]. I will set [you] securely on high, because you have acknowledged my name” (We will circle back to the shadow of the Lord in the next part when we go through verses 5-8). And that is exactly what are poet is doing, acknowledging the name of the Lord immediately in this poem and with the other 3 sets of declarations.
'The Lord the maker of heaven and earth' I would not say is an epithet. An epithet is a characterizing word or phrase occurring in place of the name of a person or thing. Because the original text has the name YHWH put down followed by creator of heaven and earth. This phrase very specifically is giving the Lord specific recognition of might and power and authority - that is, reverence.
So this deeper significance has to do with linking YHWH with mountains. Also it seems to be another case of metonymy, of the subject. That is, mountains are put for YHWH. Honestly, it might be a case of synecdoche. I'm still in the practice of figuring out how to differentiate the two figures.
But it could be that 'mountains' is put for something higher or mighty or lofty. Consider Psalm 36:5-6 " Thy lovingkindness, O LORD, extends to the heavens, Thy faithfulness reaches to the skies. Thy righteousness is like the mountains of God; Thy judgments are like a great deep" and how our psalmist magnifies the Lord with grandeur or awesomeness by way of simile and hyperbole (when more is said to exaggerate what is being expressed, to heighten the sense of it), even likening the Lord's righteousness to a great mountain.
Our simple interpretation supplied is still correct even in this. It could even be that mountains is put for the dwelling place of the Lord, the house of the Lord. We feel safe, provided for and taken care of when we are hidden in His tabernacle, under His shelter and so the house of the Lord can become synonymous with the head of the house - YHWH.
Either way, the most important thing to understand is that the 'mountains' is not a physical mountain that the poet is speaking of but a spiritual one. And here I find myself thinking about that thing... The thing about mountains is...and why mountains became a symbol of authority and power or even YHWH Himself. We will digress on this topic another time in greater detail but I will bring this point to an end with this rumination.
The psalmist spiritually correlated mountains and YHWH together because Israel's past experiences of YHWH with mountains. There was an actual physical mountain that represented God to the people. Mountains were and are a place that heaven and earth meet. They are spiritual gateways, places with/of spiritual power. Scripture tells us the God of Israel would dwell on the mountain and come down and meet His people there. Mount Sinai and Mount Zion are the most spoken of mountains for this association. They represent Him and His power because He descended (and will descend) upon and met His people there.
The book of Hebrews links the transition from one to the other, reminding us of that time (at Sinai) then pointing to the future (on Zion), saying, of one mountain (Sinai), “for you have not come to darkness, to gloom and whirlwind or to a blazing fire. To the blast of a trumpet and the sound of a voice which when those who heard it begged no further word be spoken, to the command 'even if an animal touch it should it be stoned' and that even Moses himself said, 'I am full of fear and trembling' ”.
And of other mountain, “but you have come to holy mount Zion, to the city of the Living God, to the new Jerusalem, to ten thousand upon ten thousand angels. To the general assembly and the church of the first born enrolled in heaven, to the saints made perfect, to the new covenant and the mediator, Jesus Christ and to the sprinkled blood, which speaks better than the blood of Abel” (Hebrew ch 12:18-24).
These verses were given to remind us that we can come to the mountain of the Lord, that His mountain stands tall over us, that He is for us and on our side (reference psalm 124).
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| Jerusalem 1844 |
From here let us move into the next pair of verses under Complete Parallelism.
3 He will not suffer your foot to falter, ₃ Al yiten lamot reglecha,
Your guardian will not slumber. al yanum shomrecha
4 Behold, He who keeps Israel ₄ Hinneh lo yanum,
will neither slumber nor sleep. v' lo yishan shomer Ysrael
Other translations say: He will not allow your foot to slip, or He will not let your foot stumble.
This expression is twofold. the aspect in which it hints at physical needs being taken care of gets flushed out in the next two verses. Our pilgrim traversing the road to Jerusalem may be going by foot, but this expression is the use of synecdoche, where an exchange is made between two associated ideas. And again, this was not the poet's original intention, nor should we think at all that the pilgrim was taking it this way. The verse is not saying that the pilgrim will not physically stumble while walking on the road to Jerusalem. If you have encountered a study which says this, you may want to keep looking for something with more researched substance.
Synecdoche or transfer, is when "a figure by which one word receives something from another which is internally associated with it by the connection of two ideas: as when a part of a thing is put by a kind of metonymy for the whole of it, or the whole for a part. The difference between Metonymy and synecdoche lies in this; that in metonymy, the exchange is made between two-related nouns; while in synecdoche, the exchange is made between two associated ideas" (Bullinger, 613).
So foot is put for 'the walk' or your path or how you walk your walk/path. It is a spiritual walk, spiritual path. Every believer knows what it means to stumble in ones walk with the Lord. Every believer knows there are always obstacles and rocks in the road to maneuver. This is not referring to a physical foot stumbling but a spiritual one. ★The idea put forth by this is that the Lord instructs and leads. Further, the idea put forth is that the Lord keeps you from sinning.
Consider these verses -
Psalm 119:59,101 "I considered my ways and turned my feet to Your testimonies. I hastened and did not delay to keep Your commandments...I have restrained my feet from every evil way that I might keep Your word. I have not turned aside from Your ordinances because You Yourself have taught me".
“My son, do not lose sight of this: Preserve sound judgment and discernment. They will be life to your soul and adornment to your neck. Then you will go on your way in safety, and your foot will not stumble.... for the LORD will be your confidence and will keep your foot from the snare.” (proverb 3:21-23,26).
And this one, “When I said, my foot has slipped, oh Lord your lovingkindness held me up” (psalm 94). Or psalm 37:23-24, “The steps of a man are established by the Lord, and He delights in his way. When he falls, he will not be hurled headlong, because the Lord is the one who holds his hand.”
This expression is also related to the one expressed in Proverbs 4:26 which says, “Watch the path of your feet, and all your ways will be established. Do not turn to the right nor to the left, turn your foot away from evil”. Similarly here - “Thy word is a lamp to my feet and a light to my path...Establish my footsteps in Thy word, And do not let any iniquity have dominion over me.” (psalm 119:105,133). Job 23:1-11 says, “but He knows the way that I take; when He has tested me, I will come forth as gold. My feet have closely followed His steps; I have kept to His way without turning aside”.
Feet stumbling has to do with committing the wrong deeds or doings. "Sin or chattath, A missing, not hitting the mark; also of the feet, to miss the step or footing; and hence, stumble; then, to err, go astray, trespass. Every departure from God is, therefore, a missing of the mark, and trespass against him" (Bullinger, 327).
Psalm 56:13 "For You have delivered my soul from death, indeed my feet from stumbling, so that I may walk before the Lord in the light of the living".
Proverbs 4:18-19 " But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day. The way of the wicked is like darkness; they do not know what they stumble over".
We see this here in Duet 32:35 as well. "Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly". 'Foot will slip' here expresses to sin or commit acts of wickedness.
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Vocab: the Hebrew word somrecha – to keep, to preserve, to guard, to watch over.
Other translations say: He who guards you will not slumber, or He who watches over you will not slumber on your account.
In verse 4 we see the reiteration of the word slumber from verse 3. This is a use of epistrophe for the intention of emphasizing the security of the one being kept by the Lord. The word for slumber here is yanum. Better translated as drowsy, becoming/ being sleepy.
This is a use of Epistrophe or like sentence endings, it is the repetition of the same word or words at the end of success sentences or clauses. From the Greek - a turning upon or wheeling about, from έπί (epi) - upon and στρέφω (strepho) - to turn.
Now, we also see an extra related word which is yishan. This word has different roots and origin than the word for slumber. But this repetition with a similar word creates even more emphasis. Yishan - is to sleep, to be long in, to be asleep.
Culturally for me these words, slumber and sleep mean pretty much the same thing. But we do understand the distinction between being drowsy/getting tired and being asleep/having falling asleep. These words are very similar in appearance and sound in English. But with the Hebrew yanum and yishan, I'm not sure if a Hebrew ear would say they sounded or appear similar or not. But I'm feeling it.
So this extra figure at play is called paronomasia or rhyming-words. This is the repetition of words similar in sound, but not necessarily in sense. "The figure is so called because one word is placed alongside of another, which sounds and seems like a repetition of itself. But it is not the same; it is only similar. The point is that the two words are different in origin and meaning, but similar in sound or appearance". Something is being emphasized, "and our attention is called to this emphasis by the similarity of sound [or appearance]. Otherwise, we might read the passage and pass it by unnoticed; but the eye or the ear is at once attracted by the similarity of sound or appearance, and our attention is thus drawn to a solemn or important statement which would otherwise have been unheeded" (Bullinger, 307).
Two very important things are being said that the Lord does not do. This figure at play is doubling down to emphasis the security of the one being kept by the Lord. That He is faithfully and vigilantly instructing us.
It is a part of our human nature to get sleepy and even need/require sleep. Though we are capable of being vigilant, no one is more so than the Lord. "Unless the Lord guards a city, the watchmen keep awake in vain" (psalm 127). It is not in His nature to get tired or even sleep. Can we even imagine? The poet magnifies the Lord by understanding that he can make every effort to try not to sin but that ultimately, he will. And how great the Lord is for being that helping hand and ultimately the one whose power and coverage is helping keep the poet from stumbling.
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Another figure in use that appears in these verses is polyptoton. This is the repetition of the same part of speech in different inflections. "from πολύς (polus) -many, and πτωσις (ptosis) - a falling... Hence, polyptoton means with many cases, i.e. a repetition of the same noun in several cases, or of the verb in several moods or tenses. It is also called metagoge. It means to change course; a different arrangement of the same word, a leading of the same word through different inflections" (Bullinger, 276).
The word is keeps (vs. 3), keeps (vs. 4) and Keeper (vs. 5) with shomrecha (vs. 3), shomer (vs.4), shomrecha (vs. 5).
This word is also translated with these other words guards or protects (guardian, protector).
Will we see this figure applied again later in verses 7-8.
The combo of these figures, paronomasia & polyptoton make this a very melodic couplet. It sounds very pretty and blends together wonderfully when it is sung.
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'Behold' or Hinneh, is used to draw attention to what is being said. So clearly the poet is drawing great attention to what is expressed in vs 3&4. In this we see that deep reverence again. Here we have the use of Asterismos. The calling attention to a thing by making a mark (or star*). Behold - look greatly at. This indicates a great significance or weight to the words; this is usually done to encourage a sense of awe and wonder or reverence/fear. Bullinger notes "the word 'behold' is not a mere interjection, but is really a verb, telling us actually to look and see, observe and note attentively" (Bullinger, 926). So something more like "behold, the God of life and blessing!" comes across in this verse. This figure of speech draws out the theme of magnifying the Lord.
So, with parallelism applied, the simple interpretation is:
3.He will instruct/lead you vigilantly on your path/the way you walk
4. Indeed, YHWH is always instructing/leading His people extremely vigilantly. OR/ never stops
Let's look at a few other instances of expressions concerning the foot.
Ps 91:11 "For He will command His angels concerning you to guard you in all your ways. They will lift you up in their hands so that your foot will not strike a stone". 'Foot will not strike a stone' is put for - will not come to physical harm or death. We see this phrase used by the adversary in the desert with Jesus as well.
Proverbs 1:15-16 "My son, do not walk on the way with them (sinners). Keep your feet from their path. For their feet run to evil, and they are quick to shed blood". Feet are put for the whole man, in respect to carefulness in the first instance and quickness in the second.
Isaiah 60:13 "The glory of Lebanon will come to you, its cypress, elm, and boxwood together- to adorn the place of My sanctuary, and I will glorify the place of My feet". Feet are attributed to God to denote His presence in the earth, in power, in universal dominion (Bullinger, 881).
Isaiah 52:7 "How lovely on the mountain tops are the feet of him who brings good news, who announces peace and brings good news with happiness". This is just a lovely expression. Feet are put for the whole man, but the expression captures the joy of news that has come from afar. So - how good it is that this person has come is meant by lovely feet on the mountain.
Psalm 18:37-38 " I pursued my enemies and overtook them, and I did not turn back until they were consumed. I shattered them, so that they were not able to rise; they fell under my feet." They fell under my feet is put for - were conquered.
Psalm 73:1-3,16-20 " Surely God is good to Israel, to those who are pure in heart. But as for me, my feet had almost stumbled; my steps had nearly slipped. For I envied the arrogant when I saw the prosperity of the wicked....When I tried to understand all this, it was troublesome in my sight until I entered God's sanctuary; then I discerned their end. Surely you set them on slippery ground; You cast them down into ruin. How suddenly they are laid waste, completely swept away by tears! like one waking from a dream, so you, O Lord, awaken and despise their form". The imagery gives us the idea of feet on slippery ground. It is put for the person being in a place or position of unstable footing, precarious foundation, like the house built on the sand instead of the rock.
Other extra passages, Psalm 56, Psalm 116, psalms 38.
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So verses 1-4 use 2 pairs of repetition by complete parallelism to drive home the power of the message behind the words. And we know that the last four verses follow the same pattern. While on top of that verses 1 and 3 make a bold declaration and verses 2 and 4 hold a doubled down boldness in exhorting God. The last four verses also do this as well.
Now we can start talking about Correspondence. It is Bullinger who has made a distinction between parallelism and correspondence while some others have categorized them as the same figure. Bullinger states that "the law of correspondence is in the repletion of subjects and not lines or thoughts. In whatever form we may have this figure, it is always of the greatest possible use and importance. It enables us not merely to perceive the symmetrical perfection of the passage, but to understand its true sense; to see its scope and thus be guided to a sound interpretation" (Bullinger, 364).
So let's stop and look at the line structure of the whole psalm and discuss the subjects that are being put forth.
Psalm 121- YHWH Israel's Keeper, Relationship with YHWH
G] I look to YHWH, who is my help
G'] Reverence, the Lord is my help
H] The Lord instructs/leads me vigilantly
H'] Reverence, the Lord instructs/leads
the nation extremely vigilantly
I] The Lord is thy Guardian over everything (in my life/affairs)
I'] Declaration, the Lord Guards me against everything
J] The Lord preserves thy life, against all wickedness
J'] Declaration, the Lord preserves thy life always and forever
As I have already stated, the main theme is reverence and the main subject and point of the entire Psalm is the declaration that the Lord is thy master (guardian). But each couplet creates 4 points or ways that the Lord demonstrates that He indeed is their Master/protecter. We can see these as subjects.
Then I also suggest that there is also a minor theme of trust in the Lord that is running through these expressions passively. It is passive in that it is understood and not stated. One has to trust in the Lord to fulfill these rolls, to look to Him for these things. To try to fulfill them yourself is to prove that you do not trust in Him.
Here we begin to see what it means to be a master. Many immediately take this term as a negative. They look from the perspective of the roll of a servant in the perverted sense. Yet what we are seeing is the poet thanking and praising the Lord for what He has said He will do for the poet/servant as a master.
Indeed the master servant relationship is a covenant. And this covenant is made by the Lord, declaring what He will provide to the servant and not the other way around. This is a list of the obligations the master has made to the servant. This is powerful indeed. This is humbling indeed. How good is the Lord to make a promise that He will be these things in our lives. Of course there are things the servant must fulfill in his role as well but that is not what this poem is focusing on so we will not discuss that here.
These 4 ways that our poet says the Lord fulfills the roll of master can be seen as minor subjects that confirm the main subject.
|
G,G' |
The Lord is my Help |
I,I' |
The Lord Guards me |
|
H,H' |
The Lord instructs/leads me |
J,J' |
The Lord preserves me |
So what we see is:
our poem structure by parallelism:
A] Verses 1 & 2
B] Verses 3 & 4
C] Verses 5 & 6
D] Verses 7 & 8
our poem laid out by Correspondence within the psalm (minor subjects):
A] vs1-2: The Lord is my Help
B] vs3-4: The Lord instructs me
C] vs5-6: The Lord guards me
D] vs7-8: The Lord preserves me
Then there is also correspondence through intention of expression:
A] verse 1 – statement
B] verse 2 – amplified, reverence
C] verse 3- statement
D] verse 4 – amplified, reverence
E] verse 5 – statement
F] verse 6 – amplified, declaration
G] verse 7- statement
H] verse 8 – amplified, declaration
Lastly, we see Correspondence between the psalms of ascents. This will be proven as we move through each psalms exegesis. We will address this graph in more detail in a later post. What we find is also another complex form of correspondence at work.
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Verses 1-4 are indeed magnifying the Lord. They put forth the two minor subjects: the Lord is my help and The Lord instructs/leads me.
I find these verses in Isaiah to be synonymous and sum up the message in verses 1-4 extremely well. “Do you not know? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary; His understanding is beyond searching out. He gives power to the faint and increases the strength of the weak. Even youths grow tired and weary, and young men stumble and fall. But those who wait upon the LORD will renew their strength; they will mount up with wings like eagles; they will run and not grow weary, they will walk and not faint”.
Truly this psalm is a mighty boast! It is a declaration, a confession. No rather, it is an acknowledgment of the name of the Lord. By the poet and simultaneously by the nation. So that the one who sings this song is calling this reality into being.
Can the Lord be your refuge unless you confess it with your mouth!? ". When one declares His Godhead, declares Him as their God (master), it is like drawing from the well of living water and eating the true bread. For to come under the shelter of Jehovah Jireh is to be provided for in every way and always and forever.
Psalm 121 is entirely meant to cultivate in the heart of the singer a genuine and deep and unbreakable belief in who the Lord is to the singer personally. The psalm never says a person will not have troubles; it continues to indicate that the singer will be watched over and brought through whatever comes because they have made YHWH their shelter/master.
The Lord responds, He is very gladdened to hear us speaking of Him this way and confessing that He is our Lord and He is the one who supplies, first spiritually in which the physical is manifested for us secondly. We seek first the kingdom of the Lord and His righteousness, and He will show up as Jehovah Jireh. We need only wait on the Lord, to take courage and wait with expectation on the Lord (psalm 27).
As we wrap up this meditation, We see this psalm is a declaration rather than a petition as many other studies I looked at suggested. This is caused by confusion in not identifying the use of erotesis in the first verse. We will find that every psalm seems to be a different type and this indicates musical movements with specific purposes. The Psalms of ascents is a ballad that has a specific spiritual and emotional intention for the pilgrim. We will address each of their themes and subjects and spiritual intentions as we move through the ballad.
Read Part two for the final exegesis and conclusions of Psalm 121 in which we go through the last 4 verses.
Personal meditation questions and exercises:
•Read Psalm 121 aloud over and over. Chew on the word. Meditate on it for at least 1/2 an hour.
Journal what insights come up, any scripture that comes to mind and any word from the Lord that is given.
•Recite this psalm daily. Do you feel like you are being strengthened in the Lord? Do you feel any spiritual fruit being born? which ones? Did it provoke you to affection? Did it stir up gratitude?
•Think on these questions and journal your responses:
What does this tell me about who God is? Who He is to me personally?
What does this tell me about our relationship? what does this tell me about who I am in the Lord?
Does this help me to make changes in my life? Have I received any help or encouragement?
Are any old patterns of thinking and old patterns of behaving being broken down?
what new ones are being put in place? What scripture comes to mind that bolsters these as in the Lord?
Works Citied:
Bible, NASB. The Lockman Foundation. Zondervan Publishing, 2002.
Bullinger, E.W. Figures of Speech used in the Bible. 1898.
Martino Publishing. Eyre & Spottiswoode London.
Friedlander, Joseph. The standard book of Jewish verse . 1917.
Dodd, Mead and Company. New York,
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