A song of ascents.
This phrase indicates that Psalm 129 is part of the Songs of Ascents, a collection of Psalms (120-134) traditionally sung by Hebrew pilgrims as they ascended to Jerusalem for the three major feasts: Passover, Pentecost, and Tabernacles. The ascent is both physical, as Jerusalem is situated on a hill, and spiritual, symbolizing drawing closer to God. The term "ascents" may also reflect the spiritual journey of the believer, moving towards a deeper relationship with God.

Many a time they have persecuted me from my youth—
This phrase reflects the historical suffering and persecution of Israel, beginning from its early formation as a nation. The "youth" of Israel can be seen as the period of the Exodus and the subsequent settlement in the Promised Land. Throughout history, Israel faced numerous adversities, including slavery in Egypt, oppression by surrounding nations, and later exiles. This persecution is a recurring theme in the Old Testament, highlighting the resilience and faithfulness of God's people despite adversity. It also foreshadows the suffering of Christ, who was persecuted from His youth, fulfilling the prophecy of the suffering servant in Isaiah 53.

let Israel now declare—
This call to declaration serves as a communal affirmation of shared experiences and faith. It invites the nation of Israel to collectively acknowledge their history of persecution and God's deliverance. This communal aspect is significant in Jewish culture, where oral tradition and collective memory play crucial roles in maintaining identity and faith. The phrase encourages unity and solidarity among the people, reminding them of God's past faithfulness and inspiring hope for future deliverance. This declaration can also be seen as a type of testimony, paralleling the Christian call to witness and proclaim God's works in one's life.

many a time they have persecuted me from my youth
This phrase reflects the enduring struggles and afflictions faced by the people of Israel throughout their history. The "youth" of Israel can be seen as the early days of the nation, beginning with the patriarchs and extending through the period of slavery in Egypt. The repeated persecution highlights the persistent opposition from surrounding nations and internal challenges. This theme of suffering is echoed in the lives of many biblical figures, such as Joseph, who was sold into slavery by his brothers, and David, who faced numerous adversaries. The phrase also resonates with the experiences of the early Christian church, which faced persecution from both Jewish and Roman authorities. Theologically, this can be seen as a foreshadowing of the suffering servant motif found in Isaiah 53, which Christians interpret as a prophecy of Jesus Christ's own persecution and suffering.

but they have not prevailed against me
Despite the numerous attempts to oppress and destroy Israel, the nation has survived and maintained its identity. This resilience is attributed to God's covenantal faithfulness and protection. Historically, Israel's survival against overwhelming odds, such as during the Babylonian exile and subsequent return, underscores this divine preservation. The phrase can also be connected to the New Testament, where Jesus promises that the gates of hell will not prevail against His church (Matthew 16:18). This assurance of victory despite persecution is a recurring theme in Scripture, offering hope and encouragement to believers. It reflects the ultimate triumph of God's purposes and the enduring nature of His promises, as seen in the resurrection of Christ, which signifies victory over sin and death.

The plowmen plowed over my back;
This phrase evokes a vivid image of suffering and oppression. In ancient agricultural societies, plowing was a common activity, and the metaphor of plowing over one's back suggests severe affliction and hardship. Historically, Israel faced numerous oppressors, including the Egyptians, Assyrians, and Babylonians, who subjected them to harsh treatment. This imagery can also be seen as a representation of the suffering servant motif, which is a type of Christ, who endured suffering and persecution. The plowmen symbolize the enemies of Israel, and by extension, the enemies of God's people throughout history.

they made their furrows long.
The reference to "furrows" being made long indicates prolonged suffering and deep wounds. In the context of ancient Israel, this could reflect the extended periods of oppression and exile experienced by the nation. The imagery of long furrows suggests not only the depth of the suffering but also its persistence over time. This can be connected to the endurance of the faithful under persecution, as seen in other parts of Scripture, such as the endurance of Job or the trials faced by the early Christian church. Theologically, it points to the ultimate deliverance and healing that God promises to His people, as seen in the prophetic writings that speak of restoration and redemption.

The LORD is righteous;
This phrase emphasizes the inherent justice and moral perfection of God. In the biblical context, God's righteousness is a central theme, reflecting His faithfulness to His covenant and His commitment to justice. The righteousness of God is often contrasted with the wickedness of humanity, highlighting the need for divine intervention and salvation. This concept is echoed throughout the Psalms and the Prophets, where God's righteousness is seen as a source of hope and deliverance for His people. In the New Testament, the righteousness of God is fulfilled in Jesus Christ, who embodies God's perfect justice and offers it to believers through faith.

He has cut me from the cords of the wicked.
This imagery suggests liberation and deliverance from oppression. The "cords of the wicked" symbolize the entanglements and snares set by those who oppose God's people. In ancient times, cords or ropes were used to bind prisoners, making this a powerful metaphor for captivity and bondage. The act of cutting these cords signifies God's intervention to free His people from the control and influence of the wicked. This deliverance is a recurring theme in the Old Testament, where God repeatedly rescues Israel from their enemies. It also foreshadows the ultimate deliverance through Christ, who breaks the power of sin and death, freeing believers from spiritual bondage. This phrase resonates with other scriptures that speak of God's saving power, such as Isaiah 58:6, which talks about loosening the chains of injustice.

May all who hate Zion
This phrase refers to those who oppose or harbor animosity towards Zion, which is often synonymous with Jerusalem, the city of God, and by extension, the people of Israel. Zion holds a central place in biblical history as the location of the Temple, the dwelling place of God among His people. The hatred towards Zion can be seen as opposition to God's chosen people and His divine plan. Throughout the Old Testament, various nations and groups opposed Israel, such as the Philistines, Assyrians, and Babylonians. This opposition is not only political but also spiritual, as Zion represents God's covenant and promises. In a broader sense, this can be seen as a foreshadowing of the world's opposition to God's kingdom and His purposes.

be turned back in shame
The request for adversaries to be turned back in shame implies a desire for their plans to be thwarted and for them to experience disgrace. In biblical times, being turned back often meant a military defeat, where enemies would retreat in failure. Shame in this context is not just personal embarrassment but a public acknowledgment of defeat and wrongdoing. This reflects the biblical principle that those who oppose God's will ultimately face judgment and humiliation. The concept of shame is prevalent in the Psalms and prophetic literature, where the enemies of God and His people are often depicted as being confounded and disgraced. This phrase also echoes the theme of divine justice, where God vindicates His people and upholds His righteousness.

May they be like grass on the rooftops
In ancient Israel, houses often had flat roofs made of mud and clay, where grass could easily sprout. However, due to the lack of soil depth and moisture, this grass would not thrive. This imagery symbolizes the fleeting and insubstantial nature of the enemies' success or existence. The psalmist's wish is for the adversaries to be as short-lived and ineffective as grass on a rooftop. This metaphor is consistent with other biblical references to the temporary nature of the wicked, such as in Psalm 37:2, which compares them to grass that quickly withers.

which withers before it can grow
The grass on rooftops, lacking proper nourishment, withers quickly, unable to develop fully. This phrase emphasizes the futility and impermanence of the wicked's endeavors. In a broader biblical context, this can be seen as a reflection of the ultimate judgment and downfall of those who oppose God's people, as seen in Isaiah 40:7-8, where human frailty is contrasted with the enduring word of God. The imagery also serves as a reminder of the divine justice that ensures the wicked do not prosper indefinitely, aligning with the theme of divine retribution found throughout the Psalms.

unable to fill the hands of the reaper
This phrase suggests a lack of harvest, symbolizing the futility of the efforts of the wicked. In ancient Israel, reaping was a significant agricultural activity, and a bountiful harvest was seen as a blessing from God (Deuteronomy 28:4). The inability to fill the hands of the reaper indicates divine judgment and the absence of God's favor. This imagery is consistent with the biblical theme that the wicked will not prosper (Psalm 1:4-6). The reaper, often a symbol of God's judgment (Matthew 13:39), finds nothing to gather, highlighting the ultimate emptiness of a life lived in opposition to God.

or the arms of the binder of sheaves
The binder of sheaves would gather and tie the harvested grain, a task that signifies completion and abundance. In the context of Psalm 129, the inability to fill the arms of the binder underscores the totality of the judgment against the wicked. This imagery contrasts with the blessings promised to the righteous, who are like fruitful trees (Psalm 1:3). The sheaves can also be seen as a metaphor for the gathering of God's people, as in the parable of the wheat and the tares (Matthew 13:24-30), where the righteous are gathered into God's barn. The absence of sheaves for the wicked suggests their exclusion from God's ultimate harvest, a theme echoed in the separation of the sheep and goats (Matthew 25:31-46).

May none who pass by say to them
This phrase reflects a curse or a wish for the absence of blessing upon the enemies of Israel. In ancient Israelite culture, blessings were significant and often spoken over individuals, families, and communities. The absence of a blessing implies a lack of divine favor and protection. This sentiment is consistent with the imprecatory nature of some Psalms, where the psalmist calls for justice against those who oppose God's people. The context of Psalm 129 is one of suffering and oppression, likely reflecting the historical experiences of Israel under foreign domination.

The blessing of the LORD be on you
The blessing of the LORD was a powerful invocation, often associated with prosperity, peace, and divine favor. In the Old Testament, blessings were not just well-wishes but were believed to carry the power to bring about the desired outcome. The absence of this blessing indicates a desire for the enemies to remain outside the covenantal relationship with God, which was central to Israel's identity. This reflects the covenantal theology where blessings and curses were tied to obedience and disobedience to God's law, as seen in Deuteronomy 28.

We bless you in the name of the LORD
Invoking the name of the LORD in a blessing was a way to call upon God's authority and power. The name of the LORD represents His character and His covenantal promises to His people. In the context of this Psalm, the absence of such a blessing underscores the separation between the righteous and the wicked. This phrase also connects to the priestly blessing found in Numbers 6:24-26, where the name of the LORD is invoked for the well-being of the people. Theologically, it points to the ultimate blessing found in Jesus Christ, who embodies the fullness of God's blessing to humanity.