Psalms 120:5

KJV

¶ Woe is me, that I sojourn in Mesech, [that] I dwell in the tents of Kedar!

KJV (with Strong's)

Woe {H190} is me, that I sojourn {H1481} in Mesech {H4902}, that I dwell {H7931} in the tents {H168} of Kedar {H6938}!

Complete Jewish Bible

How wretched I am, that I'm an alien in Meshekh, that I must live among the tents of Keidar!

Berean Standard Bible

Woe to me that I dwell in Meshech, that I live among the tents of Kedar!

American Standard Version

Woe is me, that I sojourn in Meshech, That I dwell among the tents of Kedar!

Commentary

### SUMMARY
Psalms 120:5 articulates the psalmist's profound lament and deep spiritual anguish, expressing a feeling of being a stranger in a hostile land. The verse conveys a sense of profound discomfort and alienation, as the psalmist describes a metaphorical dwelling among peoples (Mesech and Kedar) known for their antagonism, deceit, and lack of peace. This lament encapsulates the distress of the righteous soul forced to endure prolonged exposure to ungodliness and conflict, far from the desired tranquility and fellowship of God's presence.

### CONTEXT
* **Literary Context:** Psalm 120 stands as the inaugural psalm in the collection known as the "Songs of Ascents" (Psalms 120-134), traditionally sung by pilgrims journeying to Jerusalem for the annual festivals. This psalm immediately sets a tone of distress and a plea for divine intervention. It opens with the psalmist's cry to the Lord for deliverance from "deceitful lips and a lying tongue" [Psalms 120:2](/psalms/120-2 "Psalms 120:2 - Deliverance from Deceit"). Verse 5 deepens this initial lament by vividly portraying the psalmist's perceived location among hostile peoples, thereby intensifying the feeling of being trapped in an environment antithetical to peace and truth. The subsequent verses of [Psalm 120](/psalms/120 "Psalm 120 - A Song of Ascents") further underscore this contrast, with the psalmist declaring, "I am for peace: but when I speak, they are for war" [Psalms 120:7](/psalms/120-7 "Psalms 120:7 - A Lover of Peace"). Thus, verse 5 serves as a powerful expression of the specific nature of the psalmist's oppressive circumstances, providing the foundation for the longing for peace and divine rescue that permeates the rest of the psalm.
* **Historical & Cultural Context:** Mesech (Meshech) and Kedar represent distinct geographical and cultural entities in the ancient Near East. Mesech, often associated with Tubal [Ezekiel 38:2](/ezekiel/38-2 "Ezekiel 38:2 - Gog of Magog, Meshech, and Tubal"), refers to a people located in what is now central Turkey, north of ancient Israel. They were known for their fierce, warlike nature and were considered distant, even "barbaric," from an Israelite perspective. Kedar, on the other hand, was a prominent nomadic Arab tribe, descendants of Ishmael [Genesis 25:13](/genesis/25-13 "Genesis 25:13 - Ishmael's Descendants, including Kedar"), whose territory stretched across the Arabian desert. They were renowned for their black, goat-hair tents [Song of Solomon 1:5](/song_of_solomon/1-5 "Song of Solomon 1:5 - Dark but Lovely") and were frequently depicted in biblical and Assyrian texts as adversaries or troublesome neighbors of Israel. Culturally, both groups were perceived as outside the covenant community, representing ungodliness, hostility, and a lack of respect for divine law or peace. The psalmist's lament thus taps into the collective memory and understanding of these peoples as symbols of alienation and opposition, emphasizing a profound sense of being spiritually and morally adrift in a foreign land.
* **Key Themes:** The central theme conveyed in Psalms 120:5 is **Spiritual Alienation and Exile**. The psalmist's lament expresses a deep discomfort and feeling of being profoundly out of place among those who neither share his values nor his reverence for God. It is a heartfelt cry of distress from living in what feels like a morally and spiritually foreign land, far removed from the sanctuary and community of faith. This verse also powerfully articulates a **Longing for Peace**, which is conspicuously absent in the psalmist's current surroundings. The very act of lamenting one's dwelling among "those who hate peace" [Psalms 120:6](/psalms/120-6 "Psalms 120:6 - My Soul Has Long Dwelt") implies a fervent desire for tranquility and a righteous community, a theme that resonates throughout the [Songs of Ascents](/psalms/120 "Psalms 120-134 - The Songs of Ascents") as pilgrims journey towards the peace of Jerusalem. Finally, the verse captures the **Distress of the Righteous**, validating the profound anguish experienced by a person of faith when compelled to endure prolonged exposure to ungodliness, conflict, and hostility. It underscores the spiritual burden that can accompany living faithfully in a fallen world, where one's deepest convictions are often at odds with the prevailing culture.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Woe (Hebrew, _'oy'_):** This interjection expresses a profound cry of distress, grief, or lament. It is not merely an exclamation of sadness but often carries a sense of impending doom, deep suffering, or a curse. In this context, it signifies the psalmist's intense spiritual anguish and desperate longing for relief from an unbearable situation, akin to a lamentation or an outcry against a grievous reality.
* **Mesech (Hebrew, _Meshekh'_):** An ancient people and region, often identified with the Muski of Assyrian records, located in eastern Anatolia (modern-day Turkey). Biblically, Mesech is frequently associated with fierceness, distant lands, and a lack of civilization or godliness [Ezekiel 32:26](/ezekiel/32-26 "Ezekiel 32:26 - Meshech and Tubal in the Grave"). To "sojourn in Mesech" symbolically represents living among a crude, warlike, and ungodly people, far removed from the peace and order of Israel.
* **Kedar (Hebrew, _Qedar'_):** A prominent nomadic Arab tribe, descendants of Ishmael [Genesis 25:13](/genesis/25-13 "Genesis 25:13 - Ishmael's Descendants, including Kedar"), known for their black tents [Song of Solomon 1:5](/song_of_solomon/1-5 "Song of Solomon 1:5 - Dark but Lovely") and their presence in the Arabian desert. They were often depicted as hostile, aggressive, and outside the covenant community. "Dwelling in the tents of Kedar" signifies a more permanent, albeit unwelcome, residence among aggressive, nomadic, and spiritually alien neighbors, reinforcing the sense of being surrounded by pervasive ungodliness and conflict.

#### Verse Breakdown
* **"Woe is me,"**: This opening phrase immediately sets a tone of deep personal lament and anguish. It is an exclamation of profound distress, indicating that the psalmist is experiencing intense suffering and a desperate desire for relief from his circumstances. It signifies a burden that feels overwhelming.
* **"that I sojourn in Mesech,"**: The verb "sojourn" (גּוּר, _gur_) implies a temporary, transient stay, highlighting the psalmist's feeling of being a temporary resident or an unwelcome guest. Mesech, as a symbolic representation of a fierce, distant, and ungodly people, underscores the alien and hostile nature of this temporary dwelling. The psalmist feels out of place, not truly belonging.
* **"[that] I dwell in the tents of Kedar!"**: The verb "dwell" (שָׁכַן, _shakhan_), while often implying a more settled residence, here is used in poetic parallelism to intensify the lament. "Tents of Kedar" evokes the image of nomadic, often hostile, Arab tribes, known for their black, goat-hair tents. This phrase suggests a prolonged or even forced cohabitation with those who are spiritually and morally opposed to the psalmist, deepening the sense of entrapment and alienation. The parallelism between "sojourn" and "dwell" emphasizes the pervasive and inescapable nature of his distress.

#### Literary Devices
Psalms 120:5 masterfully employs several literary devices to convey the psalmist's profound distress. The most prominent is **Parallelism**, specifically synonymous parallelism, where the two clauses "that I sojourn in Mesech" and "that I dwell in the tents of Kedar" express the same idea in different words, thereby intensifying the sense of a pervasive, inescapable hostile environment. This repetition underscores the depth of the psalmist's lament. Furthermore, the use of "Mesech" and "Kedar" functions as **Synecdoche** or **Merism**, where specific, well-known hostile groups are used to represent the entirety of the ungodly, antagonistic world that surrounds the psalmist. They are not merely geographical locations but potent symbols of spiritual alienation and opposition to peace. The lament itself is a form of **Exclamation** or **Interjection** ("Woe is me!"), which immediately draws the reader into the psalmist's emotional state. The vivid imagery of "tents" also serves as a **Metaphor** for a transient, yet oppressive, dwelling place, highlighting the psalmist's feeling of being a stranger and an exile in a world that is fundamentally at odds with his spiritual identity and longing for peace.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 120:5 powerfully articulates the universal experience of the righteous living in a fallen world, grappling with spiritual alienation and the pervasive presence of ungodliness. The psalmist's lament reflects the inherent tension between the values of God's kingdom and the realities of a world often characterized by deceit, hostility, and a rejection of peace. This verse highlights the deep spiritual discomfort that arises when a believer's longing for truth, righteousness, and harmonious community is constantly confronted by environments that embody the opposite. It underscores the truth that true peace is not merely the absence of conflict, but the presence of God's shalom, which is frequently absent in the "tents of Kedar." The psalmist's cry is a profound theological statement about the burden of living as a pilgrim in a land that is not yet fully redeemed, yearning for the ultimate dwelling place where righteousness and peace truly reign.

* [1 Peter 2:11](/1_peter/2-11 "1 Peter 2:11 - Believers as Strangers and Pilgrims")
* [John 15:18-19](/john/15-18 "John 15:18-19 - The World Hates Believers")
* [Philippians 3:20](/philippians/3-20 "Philippians 3:20 - Our Citizenship is in Heaven")

### REFLECTION AND APPLICATION
Psalms 120:5 offers profound comfort and validation for believers today who often feel like "strangers and pilgrims" in a world whose values frequently clash with biblical truth. The psalmist's raw expression of distress resonates deeply with the spiritual discomfort we experience when confronted with moral decay, widespread conflict, or overt hostility towards faith. This verse encourages us to acknowledge and articulate our own laments to God when we feel spiritually isolated or surrounded by ungodliness, reminding us that such feelings are not a sign of weakness but a natural response of a heart aligned with God's kingdom. It challenges us to maintain our integrity, our commitment to truth, and our fervent longing for true peace, even when our immediate environment seems utterly antithetical to these values. Ultimately, it serves as a powerful reminder that our ultimate citizenship is in heaven, and our true home, where perfect peace and righteousness reside, is with God. This perspective empowers us to navigate the challenges of our earthly sojourn with hope, knowing that our present distress is temporary and our future with Christ is secure.

#### Questions for Reflection
* **In what ways do you currently feel like you are "sojourning in Mesech" or "dwelling in the tents of Kedar" in your own life or community?**
* **How does the psalmist's lament validate your own feelings of spiritual discomfort or alienation in a world that often opposes biblical values?**
* **What practical steps can you take to cultivate a sense of peace and belonging in Christ, even when your external circumstances are hostile or ungodly?**

### FAQ
**Why are Mesech and Kedar specifically mentioned, and are they literal places the psalmist lived?**

Answer: Mesech and Kedar are specifically mentioned not necessarily because the psalmist literally lived among these distant and nomadic tribes, but because they served as powerful, well-understood symbols in ancient Israel for hostile, ungodly, and deceitful peoples. Mesech, located in what is now central Turkey, represented fierce, distant barbarians, while Kedar, an Arabian tribe, symbolized aggressive, nomadic adversaries. By invoking these names, the psalmist uses **hyperbole** and **symbolism** to convey the *feeling* of being utterly surrounded by antagonism and spiritual alienation, far from the peace and truth of God's covenant people. It is a metaphorical expression of profound spiritual distress, illustrating a pervasive sense of being out of place among those who "hate peace" [Psalms 120:6](/psalms/120-6 "Psalms 120:6 - My Soul Has Long Dwelt").

**How does this verse relate to the broader theme of the "Songs of Ascents"?**

Answer: Psalms 120:5, as the opening lament of the "Songs of Ascents" (Psalms 120-134), sets the stage for the entire collection by establishing the context of the pilgrim's journey. The "Songs of Ascents" are traditionally understood as psalms sung by pilgrims on their way to Jerusalem for the annual festivals. This initial psalm captures the distress and dangers faced by the pilgrim *before* reaching the sanctuary. The lament of dwelling in Mesech and Kedar underscores the hostile world from which the pilgrim is departing or through which they are traveling, intensifying their longing for the peace, safety, and presence of God found in Jerusalem. It highlights the spiritual journey from a place of conflict and alienation towards the divine presence, a theme that develops throughout the subsequent psalms, culminating in the blessing of Zion [Psalms 134:3](/psalms/134-3 "Psalms 134:3 - Blessing from Zion").

### CHRIST-CENTERED FULFILLMENT
Psalms 120:5 finds its ultimate Christ-centered fulfillment in the person and experience of Jesus, who perfectly embodied the righteous one sojourning in a hostile world. While the psalmist lamented a metaphorical dwelling among Mesech and Kedar, Jesus literally "came unto his own, and his own received him not" [John 1:11](/john/1-11 "John 1:11 - He Came to His Own"). He was "in the world, and the world was made by him, and the world knew him not" [John 1:10](/john/1-10 "John 1:10 - The World Did Not Know Him"). His entire earthly ministry was a sojourn among those who often opposed His truth, rejected His peace, and ultimately sought His destruction [John 15:18-20](/john/15-18 "John 15:18-20 - The World Hates You"). Jesus perfectly understood the lament of being surrounded by "deceitful lips and a lying tongue" [Psalms 120:2](/psalms/120-2 "Psalms 120:2 - Deliverance from Deceit"), enduring the ultimate hostility on the cross. Yet, unlike the psalmist who yearned for peace, Jesus *is* our peace [Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ is Our Peace"), and He promised His disciples a peace that the world cannot give [John 14:27](/john/14-27 "John 14:27 - Christ's Peace"). Through His death and resurrection, He conquered the "world" [John 16:33](/john/16-33 "John 16:33 - I Have Overcome the World"), transforming the believer's sojourn from one of hopeless alienation to a purposeful pilgrimage, knowing that our true home is with Him in the heavenly city [Hebrews 11:13-16](/hebrews/11-13 "Hebrews 11:13-16 - Longing for a Better Country").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 10:2

The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

Ezekiel 27:13

Javan, Tubal, and Meshech, they [were] thy merchants: they traded the persons of men and vessels of brass in thy market.

Genesis 25:13

And these [are] the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

Song Of Solomon 1:5

I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

Isaiah 60:6

The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.

Isaiah 60:7

All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.

Ezekiel 39:1

¶ Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD; Behold, I [am] against thee, O Gog, the chief prince of Meshech and Tubal: