472 Gert T.M. Prinsloo brother and Yahweh leads to a real experience of being at-centre. Psalm 133 in many respects picks up the themes of Psalm 121, but in antithetical manner. In 121 the poet ascends to Jerusalem in the midst of danger, expecting the protection of YHWH. In 133 the blessing of YHWH descends upon his people living in harmony (62). The final poem in the collection (Psalm 134) contains the most vivid description of being at-centre, in the presence of Yahweh, in positive concrete and abstract space. The “servants of Yahweh” (1b) who stand “at night” in his “house” (1c) can “praise” him (1a) and conversely experience his blessing “from Zion” (3a) (63). The poem stands in stark contrast to the complete negative tone of Psalm 120. Space has been recreated through the physical experience of ascending to Jerusalem and the emotional experience of ascending to YHWH from negative to positive space, from off-centre to at-centre. The “servants of YHWH” learned an important lesson: “…dass der segnende Gott, allen sozialen und politischen Widerwärtigkeiten zum Trotz, mitten unter ihnen da ist und auf der Seite der Seinen steht” (64). The last triad of poems focuses on concrete space. Jerusalem is YHWH’s dwelling place (Psalm 132) from where he blesses his people living in harmony (Psalm 133) in order for them to constantly sing his praise (Psalm 134). Jerusalem is the ultimate destiny of those who struggle under oppression and are in exile (Psalm 120). 2. The concept of “space” and the “story” of the twl[mh yryv The twl[mh yryv tells a (spatial) story with a sad beginning (Ps 120) and a happy ending (Ps 134), a story of suffering, ridicule and contempt, but also of happiness, prosperity and contentment. The story begins in distress and despair, containing the haunting cry for salvation of an exile living amongst people of lying lips and a deceitful tongue (Ps 120). The petitioner then ascends from his despair and moves towards a new destination, fully aware of the protective presence of YHWH (Ps 121). He reaches his destination — Jerusalem/Zion. There, amongst the symbols of political and religious (62) MITCHELL, Message, 124; HUNTER, Psalms, 227. (63) ZENGER, Morgenröte, 141-144 indicates that the cultic situation of the little poem might well be the blessing of the people at the closing festivities of a pilgrimage festival. The priests are blessing them before they depart for home. The poem contains allusions to the priestly blessing in Num 6,24-26 (cf. also SEYBOLD, Psalmen, 501; MITCHELL, Message, 124). (64) ZENGER, Morgenröte, 143; cf. also HUNTER, Psalms, 228.