Gert T.M. Prinsloo, «The Role of Space in the twl(mh yry#$ (Psalms 120–134)», Vol. 86 (2005) 457-477
This study reads the Songs of Ascents (Psalms 120–134) from the perspective of the
concept of "space" and argues that they form as a single, interrelated unit that tells a
meaningful "story". By applying the principles of "critical spatiality" the spatial
orientation of each poem is analysed. The conclusion is reached that the poems can
be grouped together in five triads of three poems each. By mapping "space" and
relating it to the content of the poems in the context of Book V of the Psalter, the
"story" of these poems can be discerned. It is a meaningful story with a sad beginning
but a happy end. The happy end resides especially in the expectation that YHWH
"ascends" with his people towards the eschathological and Messianic future.
468 Gert T.M. Prinsloo
other hand it comforts those locked in negative space. The joy of
reaping inevitably follows the hardship of sowing. Those who are off-
centre now, will once again be at-centre (48).
Psalm 127 is concerned with the private efforts of building a house
(1ab), working (2abc), and enjoying family life (3a-5d) (49). The
normal day-to-day activities of individuals can be experienced as
positive or negative, off-centre or at-centre. It depends on the
involvement of the divine sphere in the normal routine on the human
plane. If Yahweh is involved (1a, 1c), these (sometimes) mundane
tasks become a source of great joy (5a), personal fulfilment (5b), and
public vindication (5cd). Jerusalem and Israel are not mentioned once,
public space is reserved to the protection of “the city†(1c) and dealing
with “enemies in the gate†(5d). The emphasis is on the private life of
the individual, the involvement of YHWH in his life, and its effect in
dealing with the community.
Psalm 128 continues in similar vein. The first half of the poem
concentrates entirely upon the private space, the “house†of an
individual (50). Happiness resides in Yahweh’s involvement in the day-
to-day activities of individuals. Those who “fear Yahweh†(1a) and
“walk in his ways†(1b) are “happy†(1a). They will enjoy the “fruitâ€
of their “labour†(2a) in the company of a loving “wife†(3a) and
strapping “sons†(3b). However, the second half of the poem is
concerned with public space. The source of this kind of blessing upon
individuals resides in “Zion†(5a) and “Jerusalem†(5b). Therefore the
(48) Many commentators refer to the possible Canaanite background of the
metaphor. At the time of sowing a ritual morning took place, symbolising the
death of the fertility god. Similarly great joy accompanied the harvest period,
symbolising the rising of the god from the clutches of twm and lwav (cf. the dis-
cussion in KRAUS, Psalms, 450-451; HUNTER, Psalms, 207-208). DE LIAGRE
BÖHL – GEMSER, Psalmen, 181 indicate that the metaphor also occurs in Ps 85. In
both poems it has a historical basis (the concrete experience of being in danger)
and expresses the eschatological hope that salvation will become a reality.
(49) KRAUS, Psalms, 455. The image of building a house (127,1a) and the
protection of a city (127,1c) by YHWH himself does, of course, call to mind the
temple and Jerusalem (cf. TH. BOOIJ, “Psalm 127,2b: a return to Martin Lutherâ€,
Bib 81 (2000) 265. HUNTER, Psalms, 211 points to parallel expressions in 2 Sam
7,11b-16//1 Chr 17,10b-14. This similarity in theme might be the reason why Ps
127 is attributed to Solomon in its superscript (cf. also TERRIEN, Psalms, 829).
(50) As in Ps 127 these “private†scenes are couched in metaphoric language
that is elsewhere applied to the relationship between Israel and YHWH. In Hos
14,4-7 the vine and the olive are paired as in 128,3 to describe Israel restored
through the merciful love of God. The vine is frequently used as metaphor for
Israel (Ps 80,8-18; Ezek 17,1-10) (cf. HUNTER, Psalms, 213).