106 Th. Booij the massoretic text, some believe that bkvm is used in a somewhat uncommon sense. On the assumption that the situation in vv. 5-9 is the same as that intended by the appeals in vv. 1-3, it has been suggested that bkvm refers to the place of prostration, fitted with some sort of cloth (15). However, a meaning like that is not attested anywhere else. On account of the usage in Isa 57,2, Ezek 32,25, 2 Chr 16,14, and Phoenician and Palestinian inscriptions, the sense of ‘grave’ been proposed (16). The meaning of v. 5 would be then that the faithful shout with joy above their graves — which could implicate the belief in resurrection (cf. Wis 3,7-8). The drawback of this interpretation is that l[, in relation to bkvm, always means ‘upon’, never ‘above’: people are ‘on their couches’ (see e.g. Lev 15,23.26; 2 Sam. 4,11). In Isa 57,2, too, regarding the deceased righteous, µtwbkvmAl[ is likely to have that meaning. In all probability bkvm does not denote the grave itself there, but rather a bench or couch (2 Chr 16,14) in the grave (17). There are those who read bkvm simply as ‘couch’ or ‘bed’. It has been suggested that vv. 5-9 picture the state of mind of the faithful when they rest after a victory (18). In the Maillot-Lelièvre commentary it is supposed that the couches or beds are occupied by the sick and the old, who cannot take part in the dance (v. 3) (19). A. Weiser imagines a celebrating crowd that ‘camps’ in the temple (20). M.D. Goulder thinks that the festival of Sukkoth could be celebrated, in times of military successes, with victory processions and sword dances; between the celebrations YHWH’s worshippers might take a rest on their bed-rolls in the temple court (21). E.J. Kissane, separating vv. 7-9 from v. 6, reads vv. 5-6 to the effect that Israel, faithful to YHWH and once more a strong nation, feels secure (22). None of these interpretations is satisfying. The psalm does not speak of a victory or victory processions. No old or sick people are mentioned. Worshippers ‘camping’ in the sanctuary or sleeping there on their matrasses are unknown in the Old Testament. As for Kissane’s explanation, the divine vengeance is often pictured as executed by the sword (15) Thus e.g. TOURNAY, “Psaume 149”, 356; ALLEN, Psalms 101-50, 400. (16) Thus N. FÜGLISTER, “Ein garstig Lied – Ps 149”, (Hrsg. E. HAAG – F.L. HOSSFELD), Freude an der Weisung des Herrn. Beiträge zur Theologie der Psalmen. Festgabe zum 70. Geburtstag von Heinrich Gross (Stuttgart 21987) 101-103. See also E. BEAUCAMP, Le Psautier (SBi; Paris 1976-1979) II, 313. (17) Cf. R. RIESNER in Das grosse Bibellexikon (Wuppertal etc. 1987) I, 174-176. In Ezek 32,18-32 the idea of Sheol (lwav, vv. 21.27; twytjt ≈ra, vv. 18.24; cf. µyyj ≈ra in vv. 23 etc.) is combined with that of the graves (vv. 25.26). So the image of the underworld bkvm is probably similar here to that of a couch in the grave. Cf. D.I. BLOCK, The Book of Ezekiel, Chapters 25-48 (NIC; Grand Rapids, Mich., etc. 1998) 227. (18) See F. BAETHGEN, Die Psalmen (HK II/2; Göttingen 31904) 437; F. NÖTSCHER, Das Buch der Psalmen (EB IV; Würzburg 1959) 311. (19) A. MAILLOT – A. LELIÈVRE, Les Psaumes. Traduction nouvelle et commentaire (Paris 1961-1969) III, 264. Translation: “... que même alités ils crient leur joie!” (20) A. WEISER, Die Psalmen. Übersetzt und erklärt (ATD 14-15; Göttingen 61963) 581. (21) M.D. GOULDER, The Psalms of the Return (Book V, Psalms 107-150). Studies in the Psalter IV (JSOT.S 258; Sheffield 1998) 298-300. H. GUNKEL, Die Psalmen. Übersetzt und erklärt (HK II/2; Göttingen 1926) 620, reading µtwkr[m instead of µtwbkvm, was the first to suggest that v. 6b is about a sword dance. (22) E.J. KISSANE, The Book of Psalms. Translated from a Critically Revised Hebrew Text. With a Commentary (Dublin 1953-1954) II, 334. See also BEAUCAMP, Psautier, II, 313-314.