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 which the shepherd has to seek and bring home if it is not to perish; and the writer of Psa 120:1-7 is also “as a sheep in the midst of wolves.” The period at which he lived is uncertain, and it is consequently also uncertain whether he had to endure such endless malignant attacks from foreign barbarians or from his own worldly-minded fellow-countrymen. E. Tilling has sought to establish a third possible occasion in his Disquisitio de ratione inscript. XV ''Pss. grad. ''(1765). He derives this and the following songs of degrees from the time immediately succeeding the Return from the Exile, when the secret and open hostility of the Samaritans and other neighbouring peoples (Neh 2:10, Neh 2:19; Neh 4:17, Neh 6:1) sought to keep down the rise of the young colony.

Verses 1-4
According to the pointing ויּענני, the poet appears to base his present petition, which from Psa 120:2 onwards is the substance of the whole Psalm, upon the fact of a previous answering of his prayers. For the petition in Psa 120:2 manifestly arises out of his deplorable situation, which is described in Psa 120:5. Nevertheless there are also other instances in which ויענני might have been expected, where the pointing is ויּענני (Psa 3:5; Jon 2:3), so that consequently ויּענני may, without any prejudice to the pointing, be taken as a believing expression of the result (cf. the future of the consequence in Job 9:16) of the present cry for help. צרתה, according to the original signification, is a form of the definition of a state or condition, as in Psa 3:3; 44:27; Psa 63:8, Jon 2:10, Hos 8:7, and בּצּרתה לּי = בּצּר־לּי, Psa 18:7, is based upon the customary expression צר לּי. In Psa 120:2 follows the petition which the poet sends up to Jahve in the certainty of being answered. רמיּה beside לשׁון, although there is no masc. רמי (cf. however the Aramaic רמּי, רמּאי), is taken as an adjective after the form טריּה, עניּה, which it is also perhaps in Mic 6:12. The parallelism would make לשׁון natural, like לשׁון מרמה in Psa 52:6; the pointing, which nevertheless disregarded this, will therefore rest upon tradition. The apostrophe in Psa 120:3 is addressed to the crafty tongue. לשׁון is certainly feminine as a rule; but whilst the tongue as such is feminine, the לשׁון רמיה of the address, as in Psa 52:6, refers to him who has such a kind of tongue (cf. Hitzig on Pro 12:27), and thereby the לך is justified; whereas the rendering,