246 TH. BOOIJ Psalm 122 is supposed to support it. That psalm, however, though clearly the song of a pilgrim, need not be a song used in pilgrimages. In fact, singing or meditating pilgrims do not figure in Old Testament texts. The remaining understanding is that of twl[mh ryv as “procession song” 24. For the following reasons it is to be preferred indeed. First, processions to the sanctuary, unlike pilgrimages, are known to have been accompanied by music and singing (see 2 Sam 6,1-5.12-17; Ps 42,5 ; 68,25-27; 100,4; Neh 12,31-43; 1 Chr 13,5-8 ; 15). Secondly, the Songs of Ascents seem to suit the situation by their content. In these songs everyday reality meets with the atmosphere of the cult. Everyday reality is suggested in the images of daily life, the prose-like use of the tenses, the mostly unofficial language and forms — features serving, moreover, popular understanding and appreciation. The cultic atmosphere, on the other hand, is perceptible in words that sound like liturgical formulas. Psalm 134, closing the collection, ends in a benediction: “ May YHWH bless you from Zion, he that made heaven and earth”. The first part of this benediction (occurring also in Ps 128,5) reminds one of the priestly blessing in Num 6,24-26 and v. 15a of the cultic Psalm 115; the second part (also in Ps 121,2 ; 124,8) is identical with v. 15b of the same psalm. Other such formulaic sayings are: “Our help is in the name of YHWH” (Ps 124,8) ; “ Peace upon Israel” (Ps 125,5 ; 128,6); “O Israel, hope in YHWH!” (Ps 130,7 ; 131,3). The note of charitable authority, typical of these elements, can also be heard in the second person verses of Psalm 121, the reassuring conclusion of Psalm 126, and the formula “let Israel now say” in Ps 124,1 and 129,1 25 ; the sapiential Psalms 127 and 128 sound it in admonition, benediction and beatitudes. The linkage of daily forms and images to words of consecration and friendly authority suits a ritual that, essentially, is a passage from common reality to the dwelling place of God. Thus S. MOWINCKEL, The Psalms in Israel’s Worship (Oxford 1962) II, 24 208 ; L.C. ALLEN, Psalms 101-50, revised (WBC 21; Nashville, TN 2002) 194. F. CRÜSEMANN, Studien zur Formgeschichte von Hymnus und Danklied 25 in Israel (Neukirchen-Vluyn 1969) 166-167, rightly argues that the function of the formula in these psalms is to be distinguished from that at the beginning of Ps 118, where different groups are called on to a real “saying”.