1 Many a time have they afflicted me from my youth, may Israel now say:
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
1 Many a time have they afflicted me from my youth up, Let Israel now say,
1 A Song of the Ascents. Often they distressed me from my youth, Pray, let Israel say:
1 {A Song of degrees.} Many a time have they afflicted me from my youth -- oh let Israel say --
1 > Many times they have afflicted me from my youth up. Let Israel now say,
1 <A Song of the going up.> Great have been my troubles from the time when I was young (let Israel now say);
But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigor: And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigor.
Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel; Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia. And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem. And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue. Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites, And the rest of the nations whom the great and noble Asnapper brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time. This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time. Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings. Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king; That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed. We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river. Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time. The letter which ye sent unto us hath been plainly read before me. And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein. There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them. Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me. Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings? Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power.
And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan in the land of the Amorites, which is in Gilead. Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed. And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim. And the LORD said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.
Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labor therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.
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.