The Songs of Ascent are a collection of 15 Psalms that were traditionally sung by Hebrew pilgrims, who ascended the uphill road to Jerusalem to attend annual festivals in the Temple.
Jerusalem was the ancient capital city of Judah. To this day, it is nestled in the Judean mountains between the Mediterranean and the Dead Sea.
In ancient times, the Jewish tribes would make the uphill journey to Jerusalem (Psalm 122:4), where they would attend the three annual pilgrimage festivals Pesach (Passover), Shavuot (also known as Weeks or Pentecost), and Sukkot (also referred to as Tabernacles or Tents or Booths) in the Temple, as was instructed by the Torah.
Three times a year all your men must appear before the Lord your God at the place he will choose: at the Festival of Unleavened Bread, the Festival of Weeks and the Festival of Tabernacles. No one should appear before the Lord empty-handed (Deuteronomy 16:16).
Pilgrims traveling to these feasts would sing the Songs of Ascent on their travels, and eventually on the steps of the Temple.
The Merarite Levites would also sing the Songs of Ascent in the temple as part of their choir worship.
In Hebrew, the Songs of Ascent encompass Psalms 120-134. In the Septuagint, which is the earliest Greek translation of the Bible, the Songs of Ascent refer to Psalms 119–133.
The Vulgate, which was originally a fourth-century Latin translation of the Bible, and which is still used today in the Catholic Church, also recognizes the latter as the Songs of Ascent.
The Song of Ascents are also recognized by the following names:
In Hebrew, the Songs of Ascent are given the name “Shirei ha Ma’a lot” ( שִׁיר המַּצֲלוֹת). The word for “song” is shîr or shîrâ; consecutively, the word maʿalâ means “step, stair, ascent.”
King David wrote Psalms 122, 124, 131, and 133; his son and successor King Solomon, wrote Psalm 127. The author(s) of the remaining 10 songs remain unknown.
In Hebrew, the word shîr or shîrâ is also used as a synonym for the word “psalm,” which is mizmôr.
Though poetic in their construction, each of the 150 psalms in the Bible was written to music with the intention of being sung during worship.
King David, who wrote over half the Psalms, was himself a gifted musician and singer (1 Samuel 16:15-19; 2 Samuel 22) and constantly worshiped God with dance and song (2 Samuel 6:14).
Not only did the Songs of Ascent encourage pilgrims on their physical ascent towards Jerusalem; the theme of “ascent” is further addressed in these psalms through a yearning for national independence and the hopeful expectation of spiritual salvation through the arrival of Jesus Christ.
The Songs of Ascent were written during the 70-year exile of the Judeans, who were captured by the Babylonians in 586 BC. The Psalms express their oppression, their longing for their return home to Judah, and for future peace and prosperity in Jerusalem.
Additionally, there is an expectation of the coming of the Messiah through the line of David, as God promised His people (2 Samuel 7:13-16).
The theme of “ascent” is also prevalent in the order of Psalms 120-134, where the believer starts at a low point in his worship, which progresses into gratitude and hope through a maturing of faith and concludes at a high point through praise and worship of God’s goodness.
Distress in exile and living under oppression (Psalm 120); God is our help and to whom we lift our eyes to (Psalm 121); Homesickness for Jerusalem and a prayer for her peace (Psalm 122); Looking to God for help and mercy under trials (Psalm 123).
Gratitude to God for safekeeping from Judah’s enemies (Psalm 124); God protects Jerusalem and will not allow her enemies to prevail (Psalm 125); Praise God in expectation of freedom from captivity (Psalm 126); God’s mercy and power exceed man’s striving, as well as an indication of David’s line being continued (Psalm 127).
Fearful reverence and worship of the Lord brings blessings and bears witness to the approaching prosperity of Jerusalem (Psalm 128); God’s triumph over personal affliction and vindication over our enemies (Psalm 129); God hears our cries of distress and Israel’s hope in the Lord’s redemption and mercy and loving-kindness (Psalm 130).
Maturity in our faith walk and a call for Israel to keep her faith in God for now and forever (Psalm 131); Reminding God of His promise to give one of David’s children reign as king forevermore (Psalm 132); Unity of the brethren and communal peace in God’s Kingdom (Psalm 133); Praise God and affectionately bless His goodness and blessings (Psalm 134).
The number 15 plays a significant role in the Songs of Ascent.
Just as the people of Ancient Judah were confronted by trials and tribulations that were typical for their time, we too, as modern Christians, must contend with the problems and adversities of today’s world.
However, our spiritual journey is the same, as we endeavor to leave the low places of our former ways and past transgressions, and instead, seek to reach greater heights of knowledge and revelation of God that will deepen our relationship with Him and fulfill the promises He has for our lives.
The Word of God is the truth that sets us free. Its promises of grace, mercy, and salvation are the same today, yesterday, and forevermore.
The grass withers, the flower fades, but the word of our God will stand forever (Isaiah 40:8).
Therefore, not only are the Songs of Ascent applicable for Christians today, but the entire Bible remains the infallible foundation on which we as believers — regardless of time and space — can seek refuge, take encouragement, and gain hope for a better tomorrow.
(Article originally published July 6, 2021)
These scholars discuss major and alternate theories on when the Songs of Ascent (or, in some translations, "degrees") were written, their purpose, and where they got their name from.
"This psalm, and the fourteen following, are called 'songs of degrees', or 'ascents'; for what reason it is not easy to say. Some think it refers to the music of them, and that this is the name of the tune to which they were set; or the first word of a song according to which they were sung, as Aben Ezra; or that they were sung with an higher voice, or an ascending note, as Saadiah Gaon. Others are of opinion that the title of them respects the ascent of persons or places, at what time and where they were sung; either when the Israelites went up to Jerusalem, at the three solemn yearly feasts; or when the Jews came up from Babylon, mention being made in some of these psalms of their being in Babylon, and of their return from their captivity there; and so the inscription of the Syriac version is, 'the first song of ascent; the people detained in Babylon pray to be delivered.'' But the common opinion of the Jews, and which is embraced by many Christians, and is mentioned by Jarchi, Saadiah Gaon, Kimchi, and Ben Melech, is, that these are the songs sung by the Levites, on the fifteen steps, by which they went up from the court of the women to the court of the Israelites, or came down them; and on each step sung one of these psalms. Though it may be they are so called because of their excellency; a song of degrees being an 'excellent' song, as an excellent man is called a man of high degree, 1Ch 17:17; these being excellent ones for the matter of them, their manner of composure, and the brevity of them."
(Excerpted from "Introduction to Psalm 120" in John Gill's Exposition of the Bible)
"This psalm is the first of those fifteen which are here put together under the title of "songs of degrees." ... Some conjecture that they are so called from their singular excellency (as the song of songs, so the song of degrees, is a most excellent song, in the highest degree), others from the tune they were set to, or the musical instruments they were sung to, or the raising of the voice in singing them. Some think they were sung on the fifteen steps or stairs, by which they went up from the outward court of the temple to the inner, others at so many stages of the people's journey, when they returned out of captivity. I shall only observe, 1. That they are all short psalms, all but one very short (three of them have but three verses apiece), and that they are placed next to Ps 119., which is by much the longest of all. Now as that was one psalm divided into many parts, so these were many psalms, which, being short, were sometimes sung all together, and made, as it were, one psalm, observing only a pause between each; as many steps make one pair of stairs. 2. That, in the composition of them, we frequently meet with the figure they call climax, or an ascent, the preceding word repeated, and then rising to something further, as 120, 'With him that hated peace. I peace.'"
(Excerpted from "Psalm 120" in Matthew Henry's Complete Bible Commentary)
For further reading:
What are the “Songs of Ascent” in Psalms? And How They Can Help You Experience Joy
What Are the Penitential Psalms?
What Are the Psalms of Praise?
Photo Credit: ©iStock/Getty Images Plus/Rena-Marie
Madeline Kalu is an Australian Christian writer and the co-founder of Jacob’s Ladder Blog and The Proverbs 31 Home. She is also the co-author of the “My Year of Miracles 2024” journal, which encourages a daily reflection on the miracles that God performs in our lives throughout 2024. Madeline lives in Germany with her husband Solomon and the family’s two cats who were rescued from the Ukrainian war zone.