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 of a judge, around whom stood all the priests in their robes of office, the functions of the priests in the service of the coming day were assigned to them by lot (Luk 1:9). Accordingly Tholuck, with Köster, regards Psa 134:1. and Psa 134:3 as the antiphon of the Temple-watch going off duty and those coming on. It might also be the call and counter-call with which the watchmen greeted one another when they met. But according to the general keeping of the Psalm, Psa 134:1. have rather to be regarded as a call to devotion and intercession, which the congregation addresses to the priests and Levites entrusted with the night-service in the Temple. It is an error to suppose that “in the nights” can be equivalent to “early and late.” If the Psalter contains Morning Psalms (Psa 3:1-8, Psa 63:1-11) and Evening Psalms (Psa 4:1-8, Psa 141:1-10), why should it then not contain a vigil Psalm? On this very ground Venema's idea too, that בּלּילות is syncopated from בּהלּילות, “with Hallels, i.e., praises,” is useless. Nor is there any reason for drawing ἐν ταῖς νυξίν, as the lxx does, to Psa 134:2, or, what would be more natural, to the בּרכוּ that opens the Psalm, since it is surely not strange that, so long as the sanctuary was standing, a portion of the servants of God who ministered in it had to remain up at night to guard it, and to see to it that nothing was wanting in the preparations for the early service. That this ministering watching should be combined with devotional praying is the purport of the admonition in Psa 134:2. Raising suppliant hands (ידכם, negligently written for ידיכם) towards the Most Holy Place (τὰ ἅγια), they are to bless Jahve. קדשׁ (according to B. Sota 39a, the accusative of definition: in holiness, i.e., after washing of hands), in view of Psa 28:2; Psa 5:8; Psa 138:2 (cf. רום in Hab 3:10), has to be regarded as the accusative of the direction.

Verse 3
Calling thus up to the Temple-hill, the church receives from above the benedictory counter-greeting: Jahve bless thee out of Zion (as in Psa 128:5), the Creator of heaven and earth (as in Psa 115:15; Psa 121:2; Psa 124:8). From the time of Num 6:24 jebaréchja is the ground-form of the priestly benediction. It is addressed to the church as one person, and to each individual in this united, unit-like church.