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127:title–5 This wisdom psalm—meant for passing along wise teachings—shows how God is involved in all aspect of life. Rather than contrasting the way of the wicked with those who follow God—commonly called the “two ways” motif—it focuses on Yahweh’s provision in terms of protection (vv. 1–2) and progeny (vv. 3–5). The psalm may have been originally composed for a king, though its contents make it applicable to all of Yahweh’s people. Psalm 127 is part of the pilgrimage psalms (Pss 120–134), intended to be used during pilgrimage to Jerusalem (see note on 120:title). |
127:title A song of ascents See note on 120:title.
Of Solomon One of two psalms that are affiliated with Solomon (Psa 72 and 127). See note on 72:title.
127:1–2 Psalm 127 opens with several statements of truth that relate to building and protecting a house. Since the concern for protection involves watchmen over a city (v. 1), the likely setting is of a king who diligently strives to develop and protect his kingdom. However, the main point for the owner of the house is that Yahweh allows the owner to rest securely without anxiety (v. 2). |
127:1 Unless Yahweh builds a house Probably refers to a dynasty—the parallel reference to watching over a city creates a wider context than an individual who owns a house.
House ZDBT
Home, House DBI
Unless Yahweh guards a city A main theme in Psa 127 (compare v. 5).
127:2 In this verse and v. 1, the psalmist seems to be speaking to the people who are troubled and restless. |
he provides for his beloved in his sleep The psalmist may describe people as a collective group here, or he may be urging the people to accept the king’s role as Yahweh’s chosen leader. If the people trust Yahweh and His representative (the king), they can rest at ease.
127:3–5 These verses seem to be disconnected from the opening section of the psalm. However, banim in the Hebrew text (“children”) may be connected with bayith (“house”) in v. 1 in the sense that residents of a kingdom are metaphorically children of a king. This conclusion is supported by the idea of children being like a warrior’s arrows in v. 4 and the reference to city gates. See note on v. 3. |
127:3 children are the heritage of Yahweh A large family was understood to be a blessing in ancient Near Eastern thought. Taken by itself, v. 3 is a truism, but the reference to yad-gibbor in the Hebrew text (“the hand of a warrior”) in v. 4 indicates that banim (“children”) could refer figuratively to subjects of the king.
Inheritance Holman Treasury of Key Bible Words
127:4 Like arrows in the hand of a warrior The addition of the warrior image to the ancient Near Eastern ideal of a large family creates a pattern that fits with a metaphorical use of family as subjects of the king. Compare note on v. 3; note on vv. 3–5.
127:5 the gate The Hebrew text here uses the word sa’ar, which may be literally rendered “gate.” In time of war, gates were the weak spots in city walls, and therefore the location of much of the armed conflict when a city was attacked. However, a king with many subjects is able to protect his city gates.
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About Faithlife Study BibleFaithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text. |
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