Neither do those who go by say, “The blessing of Yahweh be on you. We bless you in Yahweh’s name.”
Parallel Translations
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Neither do those who go by say, “The blessing of Yahweh be on you. We bless you in Yahweh’s name.”
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Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.
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Neither do they that go by say: 'The blessing of the LORD be upon you; we bless you in the name of the LORD.'
Cross-references (2)
Passages linked to Psalms 129:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ruth 2:4 Behold, Boaz came from Bethlehem, and said to the reapers, “May Yahweh be with you.” They answered him, “May Yahweh bless you.”
- Psalms 118:26 Blessed is he who comes in Yahweh’s name! We have blessed you out of Yahweh’s house.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain That is, the wicked shall perish, and none shall…
That is, the wicked shall perish, and none shall pass for them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 129:8 Neither do they which go by say,…
Psa 129:8 Neither do they which go by say, The blessing of the LORD [be] upon you: we bless you in the name of the LORD.
Ver. 8. Neither do they which go by say, &c.] As they use to do to harvestmen, Rth 2:1-23. Christianity is no enemy to courtesy; yet in some cases saith not, God speed, 3Jn 1:10.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Which was a usual salutation given by passengers to…
Which was a usual salutation given by passengers to reapers, as Rth 2:4. So the meaning is, It never continues till the harvest comes.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Neither do they which go by say, the blessing…
Neither do they which go by say, the blessing of the Lord be upon you,.... As was usual with passengers, when they went by where mowers, and reapers, and binders, were at work in the field in harvest time; who used to wish the presence and blessing of God with them, and upon their labours; and who returned the salutation, as may be seen in Boaz and his reapers, Rut 2:4;
we bless you in the name of the Lord; which is either a continuation of the blessing of the passengers, or the answer of the reapers to them; so the Targum,
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"nor do they answer them, "we bless you",'' &c.
The sense is, that those wicked men would have no blessing on them, from God nor men; that no God speed would be wished them; but that they were like the earth, that is covered with briers and thorns; which is nigh unto cursing, and its end to be burned.
Next: Psalms Chapter 130
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The blessing - Which was an usual salutation given…
The blessing - Which was an usual salutation given by passengers to reapers: so the meaning is, it never continues 'till the harvest comes.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. Neither do they which go by say]…
Verse 8. Neither do they which go by say] There is a reference here to the salutations which were given and returned by the reapers in the time of the harvest. We find that it was customary, when the master came to them into the field, to say unto the reapers, The Lord be with you! and for them to answer, The Lord bless thee! Ru 2:4. Let their land become desolate, so that no harvest shall ever more appear in it. No interchange of benedictions between owners and reapers. This has literally taken place: Babylon is utterly destroyed; no harvests grow near the place where it stood.
ANALYSIS OF THE HUNDRED AND TWENTY-NINTH PSALM
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The intent of the prophet in composing this Psalm is to comfort the Church in affliction, and to stir her up to glorify God for his providence over her, always for her good, and bringing her enemies to confusion, and a sudden ruin.
It is divided into three parts: -
I. The indefatigable malice of the enemies of the Church, Ps 129:1; Ps 129:3.
II. That their malice is vain. God saves them, Ps 129:2; Ps 129:4.
III. God puts into the mouth of his people what they may say to their enemies, even when their malice is at the highest.
I. "Many a time have they afflicted me," &c. In which observe, -
1. That afflictions do attend those who will live righteously in Christ Jesus.
2. These afflictions are many: "Many a time," &c.
3. That they begin with the Church: "From my youth." Prophets, martyrs, &c.
4. This affliction was a heavy affliction: "The plowers plowed upon my back," &c. They dealt unmercifully with me, as a husbandman does with his ground.
II. But all their malice is to no purpose.
1. "Yet they have not prevailed against me." To extinguish the Church.
2. The reason is, "The Lord is righteous." And therefore he protects all those who are under his tuition, and punishes their adversaries.
3. "The Lord is righteous," &c. Cut asunder the ropes and chains with which they made their furrows: "He hath delivered Israel," &c.
III. In the following verses, to the end, the prophet, by way of prediction, declares the vengeance God would bring upon his enemies which has three degrees: -
1. "Let them all be confounded," &c. Fail in their hopes against us.
2. "Let them be as the grass," &c. That they quickly perish. Grass on the housetops is good for nothing: "Which withereth afore it groweth up," &c. Never is mowed, nor raked together.
3. "Neither do they which go by say, The blessing of the Lord," &c. No man says so much as, God speed him! as is usual to say to workmen in harvest: but even this the enemies of the Church, and of God's work, say not, for they wish it not.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Neither do they which go by say, The blessing…
Neither do they which go by say, The blessing of the Lord,... - As in a harvest-field, where persons passing by express their joy and gratitude that their neighbors are reaping an abundant harvest. The phrase “The blessing of the Lord be upon you,” was expressive of good wishes; of pious congratulation; of a hope of success and prosperity; as when we say, “God be with you;” or, “God bless you.” The meaning here is, that such language would never be used in reference to the grass or grain growing on the house-top, since it would never justify a wish of that kind: it would be ridiculous and absurd to apply such language to anyone who should be found gathering up that dry; and withered, and worthless grass. So the psalmist prays that it may be in regard to all who hate Zion Psa 129:5, that they may have no such prosperity as would be represented by a growth of luxuriant and abundant grain; no such prosperity as would be denoted by the reaper and the binder of sheaves gathering in such a harvest; no such prosperity as would be indicated by the cheerful greeting and congratulation of neighors who express their gratification and their joy at the rich and abundant harvest which has crowned the labors of their friend, by the prayer that God would bless him.
We bless you in the name of the Lord - Still the language of pious joy and gratification addressed by his neighbors to him who was reaping his harvest. All this is simply language drawn from common life, uttering a prayer that the enemies of Zion might be “confounded and turned back” Psa 129:5; a prayer that they might not be successful in their endeavors to destroy the Church. Such a prayer cannot but be regarded as proper and right.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 8. They which go by say—It was customary, in…
8. They which go by say—It was customary, in passing a harvest field, to say to the harvesters, “The blessing of the Lord be upon you,” to which the latter responded as in Rth_2:4. But as this could not be said to persons who were gathering withered grass upon the housetops, as the women often did, and still do, to kindle the fire, so neither would men bless, in the name of the Lord, the haters of Zion who were doomed to perish.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. The blessing of Jehovah be upon you is…
8. The blessing of Jehovah be upon you is the friendly greeting of the passers-by to the reapers at their work: we bless you in the name of Jehovah may be simply an emphatic repetition of the greeting (cp. Psa_118:26): or it may be, as the Targ. takes it, inserting and they do not answer them, the reapers’ reply. For this kindly custom cp. Rth_2:4, “Boaz came from Bethlehem, and said unto the reapers, The Lord be with you. And they answered him, The Lord bless thee.”
The fate of Zion’s enemies will be the opposite of her lot as foretold by the prophet, “Yet again shall they use this speech in the land of Judah and in the cities thereof, when I turn their fortunes, Jehovah bless thee, O habitation of righteousness, O mountain of holiness” (Jer_31:23).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) This harvest scene is exactly like that painted…
(8) This harvest scene is exactly like that painted in Rth_2:4, and the last line should be printed as a return greeting from the reapers.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Neither do they which go by say, The blessing…
Neither do they which go by say, The blessing of the Lord be upon you; we bless you in the name of the Lord. Harvesters were thus greeted, (Rth_2:4) and still are to this day. "These expressions," says Dr. Thomson, "are most refreshingly Arabic. Nothing is more natural than for Arabs, when passing by a fruit-tree or cornfield loaded with a rich crop, to exclaim, Barak Allah! "God bless you! ("The Land and the Book," p. 682).
Politeness in the harvest-field; or, right relations of employer and employed.
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Dr. S. Cox writes, "It is a graphic picture of an ancient harvest scene. The field is thick with waving barley. The reapers cut their way into it with sickles, grasping the ears till their arms are full. The overseer is busy urging on the reapers. Vessels filled probably with the rough local wine are at hand, that the heated and thirsty laborers may refresh themselves at need. As the day advances, the master of the estate comes to see how the work goes on. With grave, pious courtesy he salutes his "young men" with the words, "Jehovah be with you!" and they reply, "Jehovah bless thee!" It is true that this was oftentimes a mere formality; but, even if not altogether realized, it shows what the social relations should be.
I EMPLOYERS AND EMPLOYED SERVE EACH OTHER. So much mistake is made, and so much confusion is caused, by the sentiment that only the employed serve the employer. Things would right themselves if it was fully apprehended that the service is mutual. We think the rewards of service ought to come to the employed; but if the employers also serve, the rewards of service ought to come also to the employer. If they come to either the one or the other in undue measures, there must be something wrong in the social system, which needs readjusting.
II EMPLOYERS AND EMPLOYED NEED TO TRUST EACH OTHER. The complications of modern labor problems arise from the mischievous work of demagogues, who set class against class. The spirit of Christianity encourages mutual trust, and tends to bring classes together, and helps each class to consider the claims and needs of other classes. The dream of a universal equality has delighted and amused humanity in all ages, and it will to the end of the age. But it will never be more than a dream. Nature makes classes, and will go on making them; and Paradise can never be gained otherwise than by the laborer and his master realizing the Christly spirit of mutual service. The master must trust the servant to render his best of service; and the laborer must trust his master to give a fair and relatively proportionate reward. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 8. Neither do they which go by say,…
Ver. 8. Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD. In harvest times men bless each other in the name of the Lord; but there is nothing in the course and conduct of the ungodly man to suggest the giving or receiving of a benediction. Upon a survey of the sinner's life from beginning to end, we feel more inclined to weep than to rejoice, and we feel bound rather to wish him failure than success. We dare not use pious expressions as mere compliments, and hence we dare not wish God speed to evil men lest we be partakers of their evil deeds. When persecutors are worrying the saints, we cannot say, "The blessing of the Lord be upon you." When they slander the godly and oppose the doctrine of the cross, we dare not bless them in the name of the Lord. It would be infamous to compromise the name of the righteous Jehovah by pronouncing his blessing upon unrighteous deeds.
See how godly men are roughly ploughed by their adversaries, and yet a harvest comes of it which endures and produces blessing; while the ungodly, though they flourish for a while and enjoy a complete immunity, dwelling, as they think, quite above the reach of harm, are found in a short time to have gone their way and to have left no trace behind. Lord, number me with thy saints. Let me share their grief if I may also partake of their glory. Thus would I make this Psalm my own, and magnify thy name, because thine afflicted ones are not destroyed, and thy persecuted ones are not forsaken.
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Ver. 8. The latter expressions are most refreshingly Arabic. Nothing is more natural than for them, when passing by a fruit tree or corn field loaded with a rich crop to exclaim, "Barak Allah!" God bless you! We bless you in the name of the Lord! W. M. Thomson.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain The blessing of the Lord he upon you.
Psa_129:8
The blessing of the Lord he upon you.
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Mutual benediction
Although mutuality is beautiful, we are not to be, as Christians, dependent on it. Bless them that curse you. Being reviled, we bless. Our responsibilities are the same, under all conditions of human life. Bug it is a pleasant and helpful thing when there is mutuality of blessing.
I. The spirit of the Christian life is that we should live in others. This is not merely a doctrine of abstract truth; it is a revelation of the life of God in Christ. He came not to be ministered unto, but to minister, and to give His life,--His life of thought, His life of toil, His life of pity and compassion, His life of sorrow, His life of suffering, even unto death, for our sakes. So His whole history was a benediction, and He has left us as partakers of the Divine nature through Him the legacy of His joy and of His peace.
II. There are special occasions for the ministration of blessing; seasons when we are more alive to our own mercies; seasons when our warm fire-light contrasts with the cold hearths of the poor; seasons of health and strength, when we are called to sympathize with hopeless and incurable disease.
III. The spirit of blessing is the spirit of universal ministry. We are not all called to do the same thing, we are not all called to be bishops, or deacons, or teachers. There are diversities of operation. God chooses His instruments, calls them to their work. You cannot find the man or woman, child or father, master or servant you cannot bless. You may be ineloquent, but you can bless with a look. You may find yourself so nervous that your words are inaudible before man, but for you the whisper at the Throne of Grace is possible.
IV. The spirit of mutual blessing acts as a reminder of mercies. We are too apt to forget them, too apt to take them for granted, too apt to have the blessing and not to trace it up to the great Giver. Perhaps I have taken Gods mercies as though it was natural and proper for me to receive them, as though the consciousness of having done my duty ought to lead me to expect reward; as though my endeavour ought to have been so honoured; as though living a pure life I ought to have health; as though being friendly I ought to have friends. The text reminds us it is the blessing of the Lord. We shall never know the meaning of the word blessing until we look back upon life from the great battlements of heaven, and see all the way that the Lord led us in, to humble us, to prove us, and to try what was in our heart.
V. The spirit of mutual blessing is the spirit of the sanctuary. We bless you in the name of the Lord, and in another part we read, We bless you out of the house of the Lord. That is to be, as I take it, the spirit of the Church, and the Church has need to learn in all ages that lesson. The Church of Christ is to be the Church of restoration. If a man err, we are to restore such an one in the spirit of meekness. If men are cast down, we are to lift them up; we are to strengthen the hands that hang down and the feeble knees, and to say to them that are of a fearful heart, Thy God reigneth. (W. M. Statham.)
An ancient salutation
This ancient salutation still lingers in the East. And a delightful thing it would be were there a greater manifestation of courteous and devotional feeling in the harvest fields at home. Beyond the sacred circle of the Church, there is no sight so cheering under the broad vault of heaven as a rich field of corn, and the reapers cutting it down. It fills the heart with gladness, and sends the thoughts upward to Him who sends His sunshine, and rains, and dews, and crowns the year with His goodness. An abundant harvest is an unmixed benefit. It sometimes happens that the prosperity of one man is purchased at the expense of others; and that, to make his lamp burn brightly, many a lamp is extinguished, or sends forth a faint and flickering light. But here all are gainers, and none are losers. And hence we can ask the Divine favour to descend upon those who are engaged in cutting it down; and we can say with an enlightened conscience, The blessing of the Lord be upon you: we bless you in the name of the Lord. The reapers, too, on the harvest field should recollect, more than is always done, that God whose bounty is seen in every handful of corn they lay hold of. Why should God be so distant from us, when engaged in the ordinary pursuits of life? Why not acknowledge Him in all our ways? Why should it be supposed that He has nothing to do with us, and that we have nothing to do with Him, except on Sabbaths and in sanctuaries? Why should not the law of kindness be on our tongue, and the spirit of courtesy sweeten our daily intercourse? Why should we not care for each others welfare, and supplicate God, in the fine devotional feeling of the ancient world: We bless you in the name of the Lord? (N. McMichael.)
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Psa_130:1-8
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.