Psalm 120 (119):1Meaning & Commentary from the Church Fathers

However, those who ascend must be wary of the dizziness that can accompany such heights. Therefore, both those who are climbing and those who have already reached the summit should proceed with caution. This caution entails not focusing on the distance already traveled, which may lead to pride, but rather on the journey ahead, aspiring towards the ultimate goal. Paul articulates this sentiment when he states, ‘forgetting the backward things and reaching forward’ (Philippians 3:13).

Now, let us consider the historical context of those delivered from captivity. What enabled their deliverance? It was their love for Jerusalem that led to their restoration; conversely, those devoid of such love remained in bondage and perished. If we emulate their commitment, we will witness similar outcomes. If our hearts are not consumed with love for the treasures of heaven or a desire for the exalted Jerusalem, instead being ensnared by the negativity of worldly pursuits, we will be unable to attain our heavenly homeland. ‘To the Lord in my affliction I cried, and He heard me.’ Do you recognize the blessings that come from suffering? Do you see the quickness of God's mercy? Affliction benefits us by prompting genuine prayer, and God's mercy swiftly responds to those who call upon Him.

God demonstrated this previously in Egypt when He declared: ‘I have seen the affliction of My people in Egypt, and have heard their cry from their oppressors; I know their sorrows, and I have come to deliver them from the hand of the Egyptians, and to bring them out of that land’ (Exodus 3:7-8). Likewise, beloved, when you face tribulations, do not lose heart or display cowardice; instead, uplift your spirit, for your prayers are more sincere during such trials, and God’s grace is more abundant. Strive throughout your life to fill it with meaningful labor, for ‘all who desire to live godly in Christ Jesus will be persecuted’ (2 Timothy 3:12), and ‘through many tribulations we must enter the kingdom of God’ (Acts 14:22).

Do not seek a life of indulgence and ease; do not take the broad path that denies heaven's ascent, but follow the narrow way. If you wish to reach the higher realms, flee from temptations, reject worldly pride, and disregard wealth, status, and power. Embrace humility, a contrite spirit, repentance, and a life of tears, striving for everything that leads to salvation. Those who make such choices remain safe, and their prayers ascend higher. If you align your heart in this manner and cry out to God, He will surely heed your call. The prophet proclaimed: ‘In my affliction I cried out, and He heard me,’ so you may learn to ascend gradually and strengthen your prayers, ensuring that you do not succumb to discouragement during trials, but instead gain from them.

If Elisha, a mere man, did not allow his disciple to dismiss the anguish of his grieving wife, stating: ‘leave her, for her soul is troubled’ (2 Kings 4:27), indicating that sorrow grants a significant defense and justification, how much more will God welcome you when you approach Him with a sorrowful spirit? This is why Christ honors those who mourn and considers those who boast to be wretched. In His teachings on the beatitudes, He begins with, ‘Blessed are those who mourn’ (Matthew 5:4). Thus, if you desire to ascend these steps, forsake comfort and negligence; discipline yourself to a life of earnestness, and relinquish earthly concerns. This is the first step; it is utterly impossible to both climb the ladder and remain grounded in earthly pursuits simultaneously. Recognize the vastness of heaven, the fleeting nature of time, and the unpredictability of death. Do not linger or procrastinate, but embark on this journey with urgency, with the hope of advancing through multiple steps in a single day.

Who are the ascendants? They are those progressing toward a richer understanding of spiritual truths. Conversely, who are the descendents? These are those who, while possessing some comprehension of spiritual matters, descend to explain these truths to the less experienced, nourishing them with foundational teachings, so they can grow strong enough to partake in deeper spiritual nourishment.

When someone begins to consider their spiritual ascent—more simply, when a believer contemplates personal transformation—they often find themselves faced with the criticism of others. Those who have not yet encountered such opposition may not have journeyed far along their path; those who cannot withstand it may not even be attempting to improve. If someone seeks to understand our message, they must also live through the scorn directed our way. They ought to initiate their transformation, aspire to rise above worldly distractions, value divine pursuits over transient joys and monetary gain, and contemplate selling their possessions to benefit the impoverished, while following Christ; only then will they truly know how to endure the barbs of critics and the dismay of misleading guides, who divert them from their salvation.

The one who is elevated seeks God's assistance against these very adversaries, stating, "When I was in trouble, I called upon the Lord; and He heard me." Why did He listen? To position that individual upon the steps leading upward.

"Deliver my soul, O Lord, from unrighteous lips, and from a deceitful tongue." What constitutes a deceitful tongue? It resembles misguided counsel and is a source of genuine malevolence. Such voices may ask, "Will you engage in something unprecedented? Will you be the sole follower of Christ?" Some may find themselves disheartened by excuses, while others may become discouraged by unsolicited praise. Given the pervasive nature of this life, the power of Christ is such that even those outside the faith hesitate to speak ill of Him. They cannot publicly denounce Christ nor the Gospel; since they cannot assail the truth, they may turn flattery into a hindrance. If you choose to commend others, let it be with encouragement. Why discourage through such praise?

Let us shift to another excuse, as false commendations may steer me away from sincere praise. It is as if saying, "What is this?" These were the very tactics employed: you may not be able to accomplish what you aspire to; as you attempt to rise, you may fall. It serves as a warning—a serpent, a deceitful tongue, contains venom. Pray against it if you wish to ascend.

And your Lord asked, "What shall they give you, or what shall they offer you against the evil tongue?" What will be provided, that is, what armaments exist to defend oneself against deceit? Or what will they propose? He prompts you to reflect, for He will provide an answer to His inquiry. For He does respond even to the piercing arrows of the Almighty, with coals that lay waste. Coals that devastate or desolate—these terms, though variably expressed, share a fundamental meaning since desolation can easily lead to devastation.

What are these coals? First and foremost, dear friends, recognize what the arrows are. The sharp arrows of the Almighty are the words of God. What are the coals that bring desolation? Mere verbal intercession against deceitful tongues and wrongdoers is insufficient; we must also lead by example. The term ‘coals’ refers to the transformed lives of many sinners who have repented and turned to the Lord. You hear others marveling, saying, “I knew that person; they were once a drunkard, a rogue, devoted to worldly amusements and deceit. But look how they now serve God; how innocent they are!” Do not be astonished—they are as burning coals. You rejoice that one you had mourned as lost is instead alive. Yet, as you celebrate the living, if you know how to offer praise, extend it also to those who were once lost, that they too may be ignited anew. For the one still hesitant to follow God may be likened to an extinguished coal; receive the arrow of God’s Word alongside the purifying coal, so you may confront the deceitful tongue and crooked mouth.

"Oh, how far my pilgrimage has become!" It feels distant from God: my wandering has taken me far away. I have yet to arrive in that realm where I will no longer dwell among evildoers; I have yet to reach the assembly of Angels, where I fear no transgression. Yet why am I still not there? Because my pilgrimage is indeed a journey. An exile dwells in a foreign land rather than in their homeland. When is it distant? Sometimes, dear brethren, a person ventures into the world and finds better company than they might have encountered in their own land; however, such is not the case when straying from the heavenly Jerusalem. For a person may shift their geography, and a foreign sojourn can sometimes yield benefit, helping them find loyal friends absent in their homeland—driven there by hostility. Yet in the land of Jerusalem, where all are righteous, those who are removed are among the wicked. One can only escape the wicked by returning to the communion of angels, rekindling the connection they had before their journey.

In that realm, all are just and holy, relishing the Word of God without the need for written texts. Here, what is inscribed for us is perceived through the presence of God. What a marvelous nation! Truly, it is a great land, and wretched are the wayfarers who stray from it.

When it is spoken, “My pilgrimage is far off,” these words resonate as the voice of the Church herself, laboring on this earth. It echoes from the farthest corners, as another psalm articulates, “From the ends of the earth I have cried unto Thee.” Where does it lament, and among whom does it dwell? “I dwelt among the tents of Kedar.” Since it’s a Hebrew phrase, you might not grasp its meaning. What does it imply to dwell among the tents of Kedar? Kedar is a term associated with darkness. The name Kedar translates to ‘tenebrae’ in Latin.

As we recall, Abraham had two sons—prototypes of the two covenants highlighted by the Apostle. Ishmael embodies darkness, whereas Isaac represents the light. Therefore, anyone seeking worldly fulfillment within the Church of God resembles Ishmael. These are precisely the individuals who oppose and diminish the aspirations of spiritual seekers, wielding deceitful tongues and unrighteous speech. The Psalmist rises up and prays against them, receiving in return those burning coals—devastating coals, along with the sharp, swift arrows of the Almighty.

For he yet resides among them until the entire world is sown; hence he proclaims, “I dwelt among the tents of Kedar.” Ishmael’s tents are branded as the tents of Kedar; this is affirmed in the book of Genesis, which indicates that Kedar pertains to Ishmael. So, Isaac dwells alongside Ishmael, suggesting those who follow Isaac live among those aligned with Ishmael. Those striving for elevation may find themselves pressed down; those who long to soar toward God may experience the pull of earthly forces.

“My soul has wandered much.” To clarify, he declares that it is the soul that wanders. The body travels through space, but the soul meanders through its affections. If one cherishes the earth, they drift away from God; if one loves God, they ascend toward Him. Let us nurture our love for both God and neighbor to return to genuine charity. Should we descend to the ground, we wither. Yet, one came to assist this fallen humanity in rising once more.

As he mentions his time of wandering, he states that he wandered in the tents of Kedar. Why? Because my soul has wandered greatly. It ascends in spirit while the body may not move. But where does this ascent occur? He indicates the elevation occurs within the heart.

With those who disdain the world I found peace. However, beloved brethren, no matter how well you listen, you cannot ascertain the truth of your praises unless you begin to live out what you sing. No matter how many times I repeat this, no matter the methods I employ to explain it, no matter the words I choose, if it doesn’t resonate in the heart of one who is unresponsive, it will not take root. Live out the teachings and witness the reality of what we are discussing. Then, tears will flow with each utterance, and the Psalm will be sung meaningfully, while the heart aligns with the message of the Psalm.

Who are those who hate the world? Those who disrupt unity. For if these individuals did not despise worldly matters, they would be living in unity. Instead, they separated themselves to uphold righteousness, lest the unrighteous intermingle with them. These words belong to either us or to them—decide for yourselves. The Catholic Church asserts that unity must be preserved; the Church of God should not become disjointed. God will subsequently judge both the wicked and the righteous. We additionally state to love the world, love Christ. For if one loves the world, they do indeed love Christ. Thus, when we proclaim, “Love the world,” we are indeed advocating to “Love Christ.”

Why? Because the Apostle affirms of Christ: “He is our peace, who made both one.” Therefore, if Christ embodies peace by unifying two into one, why then are you two at odds with His intent? How can you be peacemakers if, while Christ unites two into one, you undo that unity by creating a division? Yet, even as we voice this, we find ourselves as peacemakers among those who despise the world, and they, despite their discord, waged a futile war against us when we engaged with them.

There is much to discuss: ‘To the Lord, I cried out in my trouble, and He answered me.’ Those who find themselves on the lowest step gaze upward toward the highest, the fifteenth. The one standing at that point is near the temple, which is now in ruins, as the Lord has been grieved. What did He declare? ‘Arise, let us go from here’ (John 14:31). And again, ‘Your house is left desolate’ (Matt. 23:38). As the Lord departs, the temple is laid waste. This temple was framed by a series of fifteen steps. If you count them, you will see it aligns perfectly with our observation. The Levites and priests stood upon these steps in their designated order: the high priest was positioned on the first step, which is the fifteenth at the top, while the priests stood on the second, each ranking differently, and on the third the lesser priests gathered. The Levites occupied the fourth, and among them were various orders, with the lowest ones placed on the last step. It is important to remember that this earthly temple was a reflection of the heavenly one. ‘Star differs from star in glory, so it is with the resurrection of the dead’ (1 Cor. 15:41-42). Blessed is he who is deemed worthy to stand on the fifteenth step in the heavenly Jerusalem and temple. Yet, acknowledging its vastness and likely being a place for apostles and holy martyrs, let us pray that we may at least attain a position on the lowest step of the Lord's house. They occupy different steps, yet together sing one hymn of praise to the Lord. Their positions vary, but the glory of God is singular. Regarding the heavenly Jerusalem, while we remain in this world, it seems to be a constant reality. Whoever finds himself at the first step should not despair about the second. He who stands on the second need not be disheartened by the third. Fortunate are the martyrs, many of whom have succeeded in ascending from the first to the highest step. One who walks this earthly path cannot immediately ascend to the peak without progression. Thus, we must not linger on the first step, but rather strive toward the next. He who finds himself at the final step should not despair about the beginning, while he standing on the initial step must guard against complacency: the risk of falling exists even there. I believe this evokes the imagery of Jacob's ladder as he fled from his brother Esau. ‘And he came to Bethel, and fell asleep there, laying his head on a stone’ (see Gen. 28:11). The ascetic, fleeing from the cruelty of his brother, found solace in a rock. This rock symbolizes Christ, who serves as a refuge for the persecuted but becomes a stumbling block for those without faith (see 1 Pet. 2:7). ‘And Jacob saw a ladder set up on the earth, and its top reaching to heaven; and behold, the angels of God were ascending and descending on it’ (see Gen. 28:12). Consider the implications: the angels going up symbolize Paul’s ascent, while those coming down signify Judas the traitor's descent. The former illustrates holy individuals rising from earth to heaven, while the latter depicts the devil and his demons falling. Ascending from the earthly realm to the heavenly is profoundly challenging; it is easier to fall than to climb. We easily falter but achieve ascent with great effort and perseverance. If I find myself on the first step, how far must I journey to reach heaven? What does it matter if I stand on the second, third, fourth, or tenth step without attaining the summit? If my ladder consists of fifteen steps and I only reach the fourteenth, what benefit is that if I fail to ascend to the last? If I reach the fifteenth and then fall, the longer the climb, the more significant the fall. The riddle here is that ascending to heaven entails considerable labor and effort. Are you curious about what the steps entail? What is the first one? I speculate that fasting is the initial step, as it remains closely tied to earthly concerns. In moving away from the earth, we still cling to tangible, bodily matters. Some may question the value of fasting: ‘What benefit is it for my soul to be purified before the Lord? Many who do not fast are nonetheless holy.’ I contend otherwise. If the Apostle Paul disciplined his body and brought it into subjection to avoid being disqualified after preaching to others (see 1 Cor. 9:27), and if he acknowledged a struggle between the law of his mind and a different law warring against him (see Rom. 7:23), ultimately expressing, ‘O wretched man that I am! Who will deliver me from this body of death?’ (Rom. 7:24)—if he feared carnal temptations, should we neglect caution? When he stated, ‘When I am weak, then I am strong’ (2 Cor. 12:10), he implied that the frailty of the body is where the soul finds its strength. Why do I emphasize this? Because abstinence represents the first step. Let us not believe that fasting alone will open the gates of the Kingdom of God; while fasting does not guarantee our passage, we cannot ascend without it. Fasting must coexist with other virtues. Why do I stress this point? Because it forms the bedrock for those striving toward greater achievements. The second step involves renouncing the world, rejecting its allure, and cultivating disdain for earthly matters. Someone might ask, ‘What follows as the second step?’ Merely renouncing worldly possessions is insufficient; the greater challenge lies in overcoming mental passions. For if I fast, that is, if I find myself on the first step, and I detach myself from material possessions, standing on the second, what benefit is there if I am still plagued by grumpiness, anger, slander, and envy? It is trivial to relinquish physical possessions if I cannot conquer the passions of my soul. Yet, someone may respond, ‘That is difficult, heavy, demanding.’ Precisely because it is challenging, it is significant. A servant of Christ earns his crown only through honest effort. There is no cause for discouragement; while the ascent is steep and fraught with difficulty, do not lose heart: on the fifteenth step, the Lord watches over you attentively and will provide assistance. If positioned on the first step, and if the perceived distance to the fifteenth appears vast, do not fixate on the steps; rather, focus on the Lord. And recall what James observed: ‘I did not see the Lord standing on the fifteenth step,’ for we could not approach the exalted and elevated Lord. However, he noted that he saw Him leaning on the ladder. Consider the significance of those words: He who stood tall bent down and withdrew to allow us to ascend. The Lord humbled Himself for your sake: ascend with assurance. Thus, he who is on the first step is not in despair; he has already left his troubles behind by stepping onto that initial stage. It is not stated, ‘Now I mourn, now I cry out’; rather, being on the first step, he reflects on what has transpired. And what does he proclaim? ‘To the Lord, I cried out in my sorrow, and He answered me.’ Although this verse appears brief, it encapsulates three deeply interconnected thoughts. What does it convey? ‘When I mourned,’ which is the first; ‘I cried out,’ followed by ‘and He heard me.’ In one verse, we see mourning, crying out, and being heard. The psalmist did not say, ‘When I was secure, when I rejoiced.’ Instead, ‘You ask and do not receive because you ask with wrong motives’ (James 4:3). ‘To the Lord, when I was sorrowful, I cried out, and He heard me.’ How did He hear me? By placing me on the first step. In truth, what does being on the first step mean in comparison to reaching the fifteenth? I have forsaken earthly matters but have yet to ascend to greater heights. Therefore, I must not be complacent but seek divine assistance at every step.

Each of these psalms is illustrated as being sung through the expressions of the saints who were present; their prophetic messages come to life through their voices. The first psalm in the series portrays both the trials faced and the goodness of God. To the Lord, when I was in distress, I cried out, and He responded to me. The psalm opens by highlighting the severity of the anguish alongside the richness of God’s compassion. The one in mourning declares, "I sought the Lord, and He favored me." Then, he recounts the heartfelt words he spoke during his prayers.

On a deeper level, they signify a rising above the confusions of the present life—embodied by the term Babylon, which denotes chaos—elevating the people of God, namely the Christian community, beyond the carnal desires that held them captive. To what heights are they lifted? To the exalted Jerusalem. Anyone who reads these psalms thoughtfully can observe the fervent love that the ancient Jews held for their earthly city, Jerusalem, the depth of their sorrow, the poignant words they offered to God, and the intensity of their weeping over the loss of their homeland. This realization stirs in the reader a deep yearning and affection for the heavenly Jerusalem, their true homeland.

Some, including figures such as Origen and Eusebius, interpret these ascents as a metaphor for moral elevation, akin to steps leading one progressively away from the tumult of earthly existence, comparable to a journey from Babylon to the heavens, akin to another Jerusalem. This journey is illustrated by Jacob's ladder, which reaches from earth to heaven. The Holy Spirit, through the psalms, presents this ladder as a means of attaining spiritual heights through continuous life stages. Likewise, the paths opened by steps and ladders allow entry to the most elevated and unreachable realms. However, those who ascend to such great heights may eventually feel fatigued; hence, it is crucial to keep in mind not only the progress made but also the distance yet to travel. Rather than pridefully measuring our ascent, we ought to remain focused on the journey ahead, as Paul teaches: forgetting what lies behind, I strain forward.

Eusebius observes that a soul burdened by sin remains low, progressing gradually in virtue rather than instantaneously. The destination for those who fall is Babylon, representing confusion, while those who rise head towards Jerusalem, the land of peace. Thus, those who ascend sing songs of ascent, while those who decline recite the laments of Jeremiah. It is noteworthy that the Temple of Jerusalem featured fifteen steps, upon which the people sang their songs in procession, perfectly aligning the number of these songs with the steps.

Theodoret remarks that not every ascent psalm conveys the same message; some reflect upon the woes of Babylon, while others celebrate the return, narrating joy along the way, reprimands upon return, and the rebuilding of the temple. This variety in prophecies inspires an insatiable joy in the singers. St. Theodore of Studium, taking inspiration from these ascents, composed ascension songs for the Osmoglasnik, sung on Sundays. In the first four parts, he completed the twelve ascensions of David, grouping three ascensions in each voice, as one ascension was sung in each antiphon. Each voice consisting of three antiphons thus formed twelve ascensions collectively. He also crafted these twelve ascensions for four alternate (5, 6, 7, and 8) voices, restarting with the first ascension in the first alternative voice. However, three psalms remained to complete the fifteen stages. Of these, two, “Remember the Lord David” and “Now bless the Lord,” were deemed inappropriate for song, while one psalm of the ascensions, beginning with “Behold how good and how pleasant it is,” was split and added as the fourth, resulting in four antiphons. Xanthopoulus, who elucidated the degrees of the Osmoglasnik, states that because the psalm “Behold how good” is situated between the two psalms “Remember, O Lord, David” and “Now bless the Lord,” the blessed Theodoret, having sung this central psalm, lightly intertwined the other two psalms surrounding it. He adds that the ten ascensions of David were sung in alternating refrain by those standing on the fifteen steps of the temple, which is why Theodore of Studium termed the compositions he created as antiphons.

I should also mention that Monk Nikita of Stathias, a disciple of St. Simeon the New Theologian, penned an insightful commentary, not found in the Codex Nikitae but preserved in manuscripts, on all the degrees, from which I will share some thoughts. This holy father remarks on the inscriptions of these ascents: as long as our thoughts are diverted by various concerns, and the soul wrestles with passions that inhibit its natural functions, it cannot offer a sincere song to God in the heart's highest ascents. For how can we, he asks, sing the Lord's song in a foreign land, that is, within a heart overtaken by passions? The heart is symbolically described as soil, and the song represents pure, undistracted prayer, which cannot be presented to God when confined in a land marred by passions. The ascents thus symbolize the uplifting of the heart, representing the soul's triumph. Consequently, when our minds detach from these torments and from the bitter captivity to demonic influences, the Holy Spirit swiftly restores us to our original state, leading to pure worship and prayer to God in the envisioned heavenly Jerusalem.

Chrysostom reflects on the release of the Jews from captivity, attributing it to their love for Jerusalem. Those who did not ascend therein reaped no benefit from divine grace, remaining in bondage until death. Similarly, if we do not cultivate love for the treasures of heaven and the exalted Jerusalem, but instead remain entangled in worldly affairs, we cannot attain our true homeland. The ancient Jewish community cries out, “To the Lord, I cried out in my sorrow, and He answered me,” highlighting their appeal to God amid bondage and affliction, believing that only such heartfelt cries can reach Him. Theodoret interprets these words on behalf of the most devout among the Jewish people. According to the Goldsmith's analogy, as waters confined on level ground do not rise, but when constricted by the hands of craftsmen, they surge upward rapidly; likewise, the human soul, when freely wandering, may falter but, when burdened by earthly matters, learns to send forth earnest prayers to the heights.

The prophet states, “To the Lord, when I was troubled, I called out, and He answered me.” This holy figure points out the profound benefits that tribulation can yield. Have you discerned the value of suffering? It demonstrates humanity's willingness; the advantage of affliction produces pure prayers among the captive Jews. The readiness of humanity is such that at their call, God responds promptly, reminiscent of His actions in Egypt: “I have seen the affliction of My people, and heard their cries, and have come down to deliver them.” Thus, beloved, in times of tribulation, do not lose hope but remain vigilant; such times yield the most earnest prayers and favor from God. Cyril concludes that tribulation serves as a catalyst for the righteous, enabling them to live well; thus, when they cry out to God, He hears them. Venerable Nikita notes how prayer infused with tears and heartfelt sorrow is received: “When I was troubled, I cried to the Lord, and He answered me.” It is evident that the lives of the saints are often marked by sorrow and distress from both people and demons.

In this Psalm, the Prophet portrays the deceitful words of slanderers and wicked individuals, leading him to mourn over the persistence of his suffering and long for his celestial homeland; thus, he offers a heartfelt song of ascent. To the Lord, in my sorrow, I shall cry out, and He will respond to me. Among the many trials faced in this life, one particularly lamentable challenge is the deceitful speech of those with whom we must associate. From this peril, the Prophet implores God for deliverance and expresses gratitude for being heard, aiming to encourage others to seek divine assistance in similar circumstances and to demonstrate that in his time of trouble, he sought no human aid, but appealed to the Lord in prayer.

Additionally, many scholars favor the understanding that these are ‘songs of ascent,’ referring to the anthems sung by exiles as they began their return from Babylon to the Promised Land, as noted in Ezra 7:9. However, this interpretation does not fully apply to certain psalms authored in the post-exilic period. A stronger argument supports the view that these psalms were utilized by the Jewish pilgrims during their journey to Jerusalem for the feasts, since traveling to the elevated region was often termed an ascent. This underscores the idea that the Lord had attended to the psalmist's earlier supplications, as noted in verse 1.

Moreover, he illustrates the ascent of God's chosen ones, who place their faith in Christ the Lord, gradually rising from the depths of despair to the sanctity of the eternal Temple not made by human hands. For this reason, we yearn to be clothed in our heavenly dwelling, and it is indeed more blessed to depart from the mortal body and to be with God (2 Cor. 5:8). This psalm contains a prayer to God, which is beneficial for all who seek deliverance from their struggles and sorrows. As mentioned, these songs of ascent were sung by devout Jews on the fifteen steps of Solomon’s temple while approaching the house of the Lord. St. Theodore the Studite, inspired by these ascents, authored the songs of ascents (steppennae), known as antiphons, sung from the Octoichus on Sundays. Spiritually, these ascensions represent the elevation of the heart toward God through the gradations of virtues pleasing to Him, as it is noted that the ascent is determined by the disposition of one's heart. God hears the prayers of those who trust in Him during times of trial.