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COMMENTARY ON PSALM 127 A Song ofthe Steps ofSolomon. N FORMER TIMES SOLOMON built the divine Temple , but after it was razed by the Babylonians Zerubbabel restored it. I think this psalm is called Solomonic both because it takes its genre from Solomon and because it was a work of Solomon that was being restored. The inspired word, in fact, applies it not to the building of Solomon but to the one built by Zerubbabel after the return.l Although they themselves tried to build it at that time, the neighboring peoples prevented them both by waging incessant war themselves and by provoking the kingdom of the Persians against them. The writing of Ezra teaches this more clearly. The company of Zerubbabel, therefore, and Jeshua son of Shealtiel and those along with them who were endowed with piety provide the explanation ofthis psalm.2 (2) Unless the Lord built a house, it was in vain that the builders labored. Unless the Lord guarded a city, it was in vain that the guard kept watch (v. I): let no one, either builders or guards, trust in their own power; let them instead invoke divine aid; with its cooperation , each [task] is easier, whereas if God delays his assistance , vain is people's effort. It is futile for you to rise early, get up after sitting down, you who eat bread ofpain (v. 2). The form get up 1. Theodoret is aware of different approaches to the psalm's drift. Mention of "house" in v. 1 had led some to see the Temple, original or rebuilt, referred to, and the rabbis wanted to see Solomon's building there; modern commentators see the piece as a Wisdom psalm, and so traditionally attributed to Solomon. Theodoret avoids the rabbinic application, preferring to accept both the Wisdom character and yet-if only because of the relationship of these Pilgrim Songs to the return from captivity-allowing reference to the rebuilding of the Temple. 2. Theodoret is thinking of Ezra 2, though he has confused details of "Zerubbabel son ofShealtiel andJeshua son ofJozadak" (Ezra 2.8). 294 COMMENTARY ON PSALM 127 295 is not imperative but infinitive.3 He means that everything is futile if the God of all does not cooperate, both rising early and getting up, either for guarding the city or for the building in hand. Hence he urges those who eat their bread with pain on account of the assaults of the enemies to have hope in God. (3) When he gives sleep to his beloved ones. Behold, the Lord's heritage is sons, a reward ofthe fruit ofthe womb (vv. 2-3). Here in figurative fashion he called rest sleep; sleep gives people repose. So with God granting his peculiar care, he is saying, we shall manage to prevail over the enemies, build without difficulty, live a secure life, sleep without care, and become parents of very many children according to the divine promise; he promised to make our race like sand on the sea shore.4 [1893] He said it here, too: Behold, the Lord's heritage is sons, the reward ofthefruit of the womb-that is, the divine promise and the blessing of children is given like a kind of reward to us for hoping in him. (4) Like arrows in the hand of a warrior, so are the sons of those shaken (v. 4). Theodotion, on the other hand, said, "As arrows in the hand of a warrior, so are sons of youth," and Aquila and Symmachus rendered it the same way. He means, By trusting in God we shall be not only numerous but also powerful, like some arrows shot by a warrior; and those who are now weak and suffering extreme hardship-this being the meaning of shaken ojr-will be very strong through enjoying aid from on high. Blessed is the one who satisfies his desire with them (v. 5)-that is, with the enemies: not only shall we not be beaten, but we shall even overcome them and be the object of everyone's envy. They will not be ashamed when they speak with their foes in the gates, that is, when we hold discussions in front of the gates with the 3. Certainly an infinitive would make more sense, but Theodoret's text seems not to have one. 4. Cf. Gen 22.17. Theodoret is capable of giving commentary on a verse from aJewish perspective. 5. Theodoret makes an unconvincing effort to rationalize...

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