468 Gert T.M. Prinsloo other hand it comforts those locked in negative space. The joy of reaping inevitably follows the hardship of sowing. Those who are off- centre now, will once again be at-centre (48). Psalm 127 is concerned with the private efforts of building a house (1ab), working (2abc), and enjoying family life (3a-5d) (49). The normal day-to-day activities of individuals can be experienced as positive or negative, off-centre or at-centre. It depends on the involvement of the divine sphere in the normal routine on the human plane. If Yahweh is involved (1a, 1c), these (sometimes) mundane tasks become a source of great joy (5a), personal fulfilment (5b), and public vindication (5cd). Jerusalem and Israel are not mentioned once, public space is reserved to the protection of “the city” (1c) and dealing with “enemies in the gate” (5d). The emphasis is on the private life of the individual, the involvement of YHWH in his life, and its effect in dealing with the community. Psalm 128 continues in similar vein. The first half of the poem concentrates entirely upon the private space, the “house” of an individual (50). Happiness resides in Yahweh’s involvement in the day- to-day activities of individuals. Those who “fear Yahweh” (1a) and “walk in his ways” (1b) are “happy” (1a). They will enjoy the “fruit” of their “labour” (2a) in the company of a loving “wife” (3a) and strapping “sons” (3b). However, the second half of the poem is concerned with public space. The source of this kind of blessing upon individuals resides in “Zion” (5a) and “Jerusalem” (5b). Therefore the (48) Many commentators refer to the possible Canaanite background of the metaphor. At the time of sowing a ritual morning took place, symbolising the death of the fertility god. Similarly great joy accompanied the harvest period, symbolising the rising of the god from the clutches of twm and lwav (cf. the dis- cussion in KRAUS, Psalms, 450-451; HUNTER, Psalms, 207-208). DE LIAGRE BÖHL – GEMSER, Psalmen, 181 indicate that the metaphor also occurs in Ps 85. In both poems it has a historical basis (the concrete experience of being in danger) and expresses the eschatological hope that salvation will become a reality. (49) KRAUS, Psalms, 455. The image of building a house (127,1a) and the protection of a city (127,1c) by YHWH himself does, of course, call to mind the temple and Jerusalem (cf. TH. BOOIJ, “Psalm 127,2b: a return to Martin Luther”, Bib 81 (2000) 265. HUNTER, Psalms, 211 points to parallel expressions in 2 Sam 7,11b-16//1 Chr 17,10b-14. This similarity in theme might be the reason why Ps 127 is attributed to Solomon in its superscript (cf. also TERRIEN, Psalms, 829). (50) As in Ps 127 these “private” scenes are couched in metaphoric language that is elsewhere applied to the relationship between Israel and YHWH. In Hos 14,4-7 the vine and the olive are paired as in 128,3 to describe Israel restored through the merciful love of God. The vine is frequently used as metaphor for Israel (Ps 80,8-18; Ezek 17,1-10) (cf. HUNTER, Psalms, 213).