Psa 126:4 | KD | STEP | But still the work so mightily and graciously begun is not completed. Those who up to the present time have returned, out of whose heart this Psalm is, as it were, composed, are only like a small vanguard in relation to the whole nation. Instead of שׁבותנו the Kerî here reads שׁביתנוּ, from שׁבית, Num 21:29, after the form בכית in Gen 50:4. As we read elsewhere that Jerusalem yearns after her children, and Jahve solemnly assures her, “thou shalt put them all on as jewels and gird thyself like a bride” ( ), so here the poet proceeds from the idea that the holy land yearns after an abundant, reanimating influx of population, as the Negeb (i.e., the Judaean south country, , and in general the south country lying towards the desert of Sinai) thirsts for the rain-water streams, which disappear in the summer season and regularly return in the winter season. Concerning אפיק, “a water-holding channel,” vid., on Psa 18:16. If we translate converte captivitatem nostram (as Jerome does, following the lxx), we shall not know what to do with the figure, whereas in connection with the rendering reduc captivos nostros it is just as beautifully adapted to the object as to the governing verb. If we have rightly referred negeb not to the land of the Exile but to the Land of Promise, whose appearance at this time is still so unlike the promise, we shall now also understand by those who sow in tears not the exiles, but those who have already returned home, who are again sowing the old soil of their native land, and that with tears, because the ground is so parched that there is little hope of the seed springing up. But this tearful sowing will be followed by a joyful harvest. One is reminded here of the drought and failure of the crops with which the new colony was visited in the time of Haggai, and of the coming blessing promised by the prophet with a view to the work of the building of the Temple being vigorously carried forward. Here, however, the tearful sowing is only an emblem of the new foundation-laying, which really took place not without many tears (Ezr 3:12), amidst sorrowful and depressed circumstances; but in its general sense the language of the Psalm coincides with the language of the Preacher on the Mount, : Blessed are those who mourn, for they shall be comforted. The subject to is the husbandman, and without a figure, every member of the ecclesia pressa . The gerundial construction in (as in ; , cf. the more Indo-Germanic style of expression in ) depicts the continual passing along, here the going to and fro of the sorrowfully pensive man; and the undoubted coming and sure appearing of him who is highly blessed beyond expectation. The former bears משׁך הזּרע, the seed-draught, i.e., the handful of seed taken from the rest for casting out (for משׁך הזּרע in signifies to cast forth the seed along the furrows); the latter his sheaves, the produce (תּבוּאה), such as puts him to the blush, of his, as it appeared to him, forlorn sowing. As by the sowing we are to understand everything that each individual contributes towards the building up of the kingdom of God, so by the sheaves, the wholesome fruit which, by God bestowing His blessing upon it beyond our prayer and comprehension, springs up from it.

‏ Psalms 126:4

But still the work so mightily and graciously begun is not completed. Those who up to the present time have returned, out of whose heart this Psalm is, as it were, composed, are only like a small vanguard in relation to the whole nation. Instead of שׁבותנו the Kerî here reads שׁביתנוּ, from שׁבית, Num 21:29, after the form בכית in Gen 50:4. As we read elsewhere that Jerusalem yearns after her children, and Jahve solemnly assures her, “thou shalt put them all on as jewels and gird thyself like a bride” (Isa 49:18), so here the poet proceeds from the idea that the holy land yearns after an abundant, reanimating influx of population, as the Negeb (i.e., the Judaean south country, Gen 20:1, and in general the south country lying towards the desert of Sinai) thirsts for the rain-water streams, which disappear in the summer season and regularly return in the winter season. Concerning אפיק, “a water-holding channel,” vid., on Psa 18:16. If we translate converte captivitatem nostram (as Jerome does, following the lxx), we shall not know what to do with the figure, whereas in connection with the rendering reduc captivos nostros it is just as beautifully adapted to the object as to the governing verb. If we have rightly referred negeb not to the land of the Exile but to the Land of Promise, whose appearance at this time is still so unlike the promise, we shall now also understand by those who sow in tears not the exiles, but those who have already returned home, who are again sowing the old soil of their native land, and that with tears, because the ground is so parched that there is little hope of the seed springing up. But this tearful sowing will be followed by a joyful harvest. One is reminded here of the drought and failure of the crops with which the new colony was visited in the time of Haggai, and of the coming blessing promised by the prophet with a view to the work of the building of the Temple being vigorously carried forward. Here, however, the tearful sowing is only an emblem of the new foundation-laying, which really took place not without many tears (Ezr 3:12), amidst sorrowful and depressed circumstances; but in its general sense the language of the Psalm coincides with the language of the Preacher on the Mount, Mat 5:4 : Blessed are those who mourn, for they shall be comforted. The subject to Psa 126:6 is the husbandman, and without a figure, every member of the ecclesia pressa. The gerundial construction in Psa 126:6 (as in 2Sa 3:16; Jer 50:4, cf. the more Indo-Germanic style of expression in 2Sa 15:30) depicts the continual passing along, here the going to and fro of the sorrowfully pensive man; and Psa 126:6 the undoubted coming and sure appearing of him who is highly blessed beyond expectation. The former bears משׁך הזּרע, the seed-draught, i.e., the handful of seed taken from the rest for casting out (for משׁך הזּרע in Amo 9:13 signifies to cast forth the seed along the furrows); the latter his sheaves, the produce (תּבוּאה), such as puts him to the blush, of his, as it appeared to him, forlorn sowing. As by the sowing we are to understand everything that each individual contributes towards the building up of the kingdom of God, so by the sheaves, the wholesome fruit which, by God bestowing His blessing upon it beyond our prayer and comprehension, springs up from it.