Psalm 121 Semantics
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Psalm 121/Semantics
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Psalm 121
Please note: Resources for Psalm 121 are in the process of being reformatted for visual consistency and improved functionality.
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 121, but for all of the psalms.
- See SDBH on Psalm 121.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 121 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 121, click the expandable button below.
(Click diagram to enlarge)
Psalm 121 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
v. 1
| Hebrew | Line | English |
|---|---|---|
| שִׁ֗יר לַֽמַּ֫עֲל֥וֹת | 1a | Song of the Ascents |
| אֶשָּׂ֣א עֵ֭ינַי אֶל־הֶהָרִ֑ים | 1b | I lift my eyes toward the mountains. |
| מֵ֝אַ֗יִן יָבֹ֥א עֶזְרִֽי׃ | 1c | Where will my help come from? |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
Nominal
noun: שִׁיר song
Adjectival
PrepositionalPhrase
Preposition
preposition: לַ belonging to >> of
Object
noun: מַּעֲלוֹת ascents
article: הַ <status="elided"> the
Fragment
Clause
Predicate
verb: אֶשָּׂא I lift
Object
ConstructChain <gloss="my eyes">
noun: עֵינ eyes
suffix-pronoun: ַי me
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל toward
Object
Nominal
noun: הָרִים mountains
article: הֶ the
Fragment
Clause
Subject
ConstructChain <gloss="my help">
noun: עֶזְר help
suffix-pronoun: ִי me
Predicate
verb: יָבֹא will come
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
particle: אַיִן where
Notes
Note for v. 1
- The word מֵאַיִן is an interrogative: "from where?" (see e.g., Gen 29:4; 42:7; Num 11:13; etc.). Most translations understand מֵאַיִן in this psalm as introducing a direct question: "I lift up my eyes to the hills. From where does my help come?" (ESV). The grammar by Joüon-Muraoka, however, claims that מֵאַיִן marks an indirect question here, with a verb being elided: "I lift my eyes up to the hills [in order to see] where my help will come from" (JM §161g; cf. Rabbi Sforno: לתור מאין יבא עזרי; for an example of מֵאַיִן introducing an indirect question, see Josh 2:4). Others interpret מֵאַיִן as though it were a relative particle, e.g., Zenger: "I lift my eyes to the mountains, from where my help comes" (2011, 315; cf. KJV). But there is no good reason to adopt these relatively complicated interpretations of מֵאַיִן when the direct-question interpretation makes good sense (so Baethgen 1904, 375; cf. LXX, Jerome iuxta Hebr.). For similar liturgical questions and answers in the Psalter, see e.g., Pss 4:7; 15:1ff; 24:8–10.
Note for v. 1
- In the world of the Old Testament, mountains (הָרִים), as the meeting places between heaven and earth, were associated with divine beings. YHWH revealed himself to Abraham on Mount Moriah (Gen 22) and to Moses on Mount Sinai (Exod 3; 19ff), and he chose Mount Zion to be his dwelling place, "his holy mountain" (Ps 3:5; cf. Pss 2:6; 87:1). Other gods were also worshipped on mountains (cf. Deut 12:2; Isa 65:7; Jer 3:6; Ezek 18:6, 11). By looking up to "the mountains" and asking, "Where does my help come from?" the psalmist is effectively asking, "Who among the divine beings will help me?" (cf. the similar liturgical questions in Ps 4:7). The answer is clear in the next verse: "My help comes from YHWH, the one who make heaven and earth" (cf. Ps 89:6–15, where YHWH's superiority to all other divine beings is based on the fact that he alone created the universe).
Note for v. 1
- The noun help (עֵזֶר) describes an "action by which humans or deities provide assistance or support to (other) humans (in both military and non-military contexts) in order to make their life or work or task easier" (SDBH). In the context of a pilgrimage song (v. 1: "a song of the ascents"), where Israelites are traveling on foot to Jerusalem, "help" might refer specifically to protection on the journey (cf. v. 3: "he will not let your foot slip;" v. 6: "the sun will not strike you during the day").
Note for v. 1
- "Lifting one's eyes" (נשׂא עינים) is a Hebrew idiom for "looking up," as preliminary to seeing. E.g., "He went out to the field one evening to meditate, and as he looked up (וַיִּשָּׂא עֵינָיו), he saw (וַיַּרְא) camels approaching" (Gen 24:63, NLT). In some contexts, however, "lifting one's eyes >> looking up" describes an "action by which humans turn to a deity or place with the confidence that they will find help and support there" (SDBH). For example, the prophet Ezekiel contrasts a righteous person who "does not eat at the mountain shrines (אֶל הֶהָרִים לֹא אָכָל) or look to (וְעֵינָיו לֹא נָשָׂא) the idols of Israel" (18:6) and a wicked person who "eats at the mountain shrines (אֶל הֶהָרִים אָכַל)" (18:11) and "looks to (נָשָׂא עֵינָיו) the idols" (18:12) (NIV; cf. Ezek 18:15; 23:27; 33:25; Ps 123:1). "Looking to idols" in this context (lit.: "lifting up his eyes to idols") means placing confidence in them and looking to them for help. Similarly, in Psalm 121, the psalmist "looks up" (אֶשָּׂא עֵינַי) "to the mountains" (אֶל הֶהָרִים, cf. Ezek 18:6, 12) for divine help.
Note for v. 1
No Verbal notes to display for Psalm 121:1.
No Textual notes to display for Psalm 121:1.
Alternative
SimpleGrammar
Fragment <status="alternative">
ConstructChain <gloss="the song of the ascents">
noun: שִׁיר song
Nominal
noun: מַּעֲלוֹת ascents
article: הַ <status="alternative emendation"> the
Notes
No Grammar notes to display for Psalm 121:1.
No Lexical notes to display for Psalm 121:1.
No Phrase-level notes to display for Psalm 121:1.
No Verbal notes to display for Psalm 121:1.
Note for v. 1
- The superscription of Psalm 121 differs from the other Psalms of Ascents (Pss 120–134). Whereas the other psalms in the series have שִׁיר הַמַּעֲלוֹת, Psalm 121 has שִׁיר לַמַּעֲלוֹת (a lamed prepositional phrase [לַ] instead of a construct chain [הַ]). Perhaps the reason for the difference is poetic alliteration. Note the similarity in sound between לַמַּעֲלוֹת in the superscription and לַמִּלְחָמָה, the last word of the previous psalm (Ps 120). Also note לַמּוֹט in Psalm 121:3 and the similar sounding phrase at the end of Psalm 121: מֵעַתָּה וְעַד־עוֹלָם (v. 8). Biblical Hebrew authors often chose unique words or phrases for alliteration (see the various studies in Rendsburg 2019).
- The Great Psalms Scroll (11Q5), which represents a revised and expanded version of the proto-Masoretic Psalter (see Longacre 2022, 85–111), has שיר המעלות for the superscription of Psalm 121, instead of שיר למעלות (so MT). Several of the medieval Hebrew manuscripts collated by Kennicott also read שיר המעלות (Kennicott 1776, 421). The Septuagint (ᾠδὴ τῶν ἀναβαθμῶν), Jerome (canticum graduum), and the Targum (שירא דאתאמר על מסיקיין דתהומא) translate the superscription of Psalm 121 the same way they translate the other superscriptions in Pss 120–134, which suggests either that they read שיר המעלות or that they interpreted שיר למעלות and שיר המעלות as synonymous expressions. In his commentary on Psalm 120 (Greek: Psalm 119), Theodoret reports that "Symmachus and Aquila have 'for the Ascents (εἰς τὰς ἀναβάσεις)'" (Theodoret, trans. Hill, 2001, 279). It seems likely that Theodoret accidentally got the psalm number wrong and that the reading he reports for Symmachus and Aquila actually applies to Psalm 121 (Greek: Psalm 120). Thus, Symmachus and Aquila appear to support the reading of the Masoretic Text. In any case, the Masoretic reading (שִׁיר לַמַּעֲלוֹת) is likely earlier than the alternative reading. The reading שִׁיר הַמַּעֲלוֹת (see 11Q5 et al.) is a harmonization to the surrounding Psalms.
v. 2
| Hebrew | Line | English |
|---|---|---|
| עֶ֭זְרִי מֵעִ֣ם יְהוָ֑ה | 2a | My help is from YHWH, |
| עֹ֝שֵׂ֗ה שָׁמַ֥יִם וָאָֽרֶץ׃ | 2b | the one who made heaven and earth. |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Subject
ConstructChain <gloss="my help">
noun: עֶזְר help
suffix-pronoun: ִי me
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: מֵעִם from
Object
Apposition
noun: יְהוָה YHWH
Nominal
Clause
Predicate
verb-participle: עֹשֵׂה the one who made
Object
noun: שָׁמַיִם heaven
conjunction: וָ and
noun: אָרֶץ earth
Notes
No Grammar notes to display for Psalm 121:2.
No Lexical notes to display for Psalm 121:2.
Note for v. 2
- The preposition from (מֵעִם) is a compound preposition (מִן "from" + עִם "with") that indicates the "origin" of the help (DCH). "Help," which was with (עִם) YHWH, comes from (מֵ) him and to the psalmist (cf. Stazsack 2024, 283). The preposition corresponds to the interrogative "from where" (מֵאַיִן) in the previous clause and introduces the answer to the question.
Note for v. 2
- The phrase heaven and earth (שָׁמַיִם וָאָרֶץ) is "a more or less fixed phrase... equivalent to a single lexical item: the totality of God's creation" (SDBH). The phrase occurs three times within the Song of Ascents (see also Pss 124:8; 134:3).
No Verbal notes to display for Psalm 121:2.
No Textual notes to display for Psalm 121:2.
v. 3
| Hebrew | Line | English |
|---|---|---|
| אַל־יִתֵּ֣ן לַמּ֣וֹט רַגְלֶ֑ךָ | 3a | May he not let your foot slip! |
| אַל־יָ֝נ֗וּם שֹֽׁמְרֶֽךָ׃ | 3b | May the one who guards you not doze off! |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Predicate
verb: יִתֵּן may he give >> may he let
Object
ConstructChain <gloss="your foot">
noun: רַגְל foot
suffix-pronoun: ֶךָ you
Adverbial
PrepositionalPhrase <gloss="slip">
Preposition
preposition: לַ to
Object
Nominal
noun: מּוֹט slipping
article: הַ <status="elided"> the
Adverbial
adverb: אַל not
Fragment
Clause
Subject
ConstructChain
Nominal
verb-participle: שֹׁמְר the one who guards
suffix-pronoun: ֶךָ you
Predicate
verb: יָנוּם may doze off
Adverbial
adverb: אַל not
Notes
No Grammar notes to display for Psalm 121:3.
Note for v. 3
- The verb guard (שׁמר) occurs six times in this psalm (vv. 3b, 4b, 5a, 7ab, 8a)—a remarkably high number of occurrences for such a short psalm. In its most basic, concrete sense, the verb שׁמר describes an "action by which humans or deities carefully observe an object or event for a longer period of time" (SDBH). It thus belongs to the lexical domain of "See(ing)" (so SDBH). E.g., Ps 37:37—"Observe (שְׁמָר) the blameless person, and look at (וּרְאֵה) the upright" (NASB). This is poetically significant, since the psalm begins with a phrase about seeing: "I lift my eyes up to the mountains..." (v. 1). The psalm thus describes a mutual "seeing." YHWH's people look up (lit.: lifts their eyes) to the mountains, seeking YHWH's help, and YHWH looks down (lit.: "watches >> guards") on his people to protect them.
- In this context, the verb שׁמר implies protection, belonging to the semantic domain of "See > Safe" and to the contextual domains of "Security" and "Well-being" (SDBH). It refers to a "causative action by which humans or deities make sure that an object is safe from harm; by observing the object and the surrounding area carefully and intervening when necessary" (SDBH). One thinks of a shepherd "guarding" (שׁמר) his flock (Gen 30:31; Jer 31:10) or a "watchman" (שֹׁמֵר) on a city wall (cf. Isa 21:11–12; 62:6; Song 5:7; see also KAI 194.11 [Lachish 4], "watching [שמר] for smoke signals;" so Ibn Ezra: "because every fortified city has watchmen [שומרי] on the walls at night"). Elsewhere, the word is used, as it is here, for divine protection on a journey (e.g., Gen 28:15, 20).
Note for v. 3
- A "watchman" (שֹׁמֵר) on the night shift (cf. Isa 21:11–12) might be tempted to "doze off" (נוּם) or "fall asleep" (ישׁן) on the job. But "the one who guards Israel never dozes or falls asleep." The verb doze off (נוּם) only occurs six times in the OT, and two of them are in this psalm (see also Isa 5:27; 56:10; Nah 3:18; Ps 76:6; cf. 4Q424, 3.5). The Septuagint translates the verb here with a form of the verb νυστάζω, which means "to be half asleep, doze" (LSJ). Most English translations use the word "slumbers," but "dozes" might be a better natural-language equivalent (GNT; so Goldingay 2006, 454). One can speak of a watchman "dozing off" on the job. This meaning of the verb is supported by a non-biblical psalm from Qumran (Ps 155), which describes a sequence of sleeping and waking, beginning with the verb נוּם: "I dozed off (נמתי) and fell asleep (ואישנה); I dreamt (חלמתי) and woke up (הקיצותי)" (11Q5 column 27 line 16).
Note for v. 3
- The phrase translated let... slip (יִתֵּן לַמּוֹט; also in Ps 66:9) is, literally, "give to the slipping." The verb נתן, followed by an infinitive (or, in this case, a noun communicating a verbal idea), is a Biblical Hebrew way of saying "allow X-event to happen." See e.g., Gen 20:6—"I did not let you touch her (לֹא נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ)" (NIV; see DCH נתן entry 7). The article on the word "slip" (לַמּוֹט) represents the generic use of the article, which is often used with "abstract terms, referring to attributes, qualities, or states" (IBHS §13.5.1g). In this case, it is used with an event ("slipping").
No Textual notes to display for Psalm 121:3.
v. 4
| Hebrew | Line | English |
|---|---|---|
| הִנֵּ֣ה לֹֽא־יָ֭נוּם וְלֹ֣א יִישָׁ֑ן | 4a | Indeed, the one who guards Israel will not doze off and will not fall asleep. |
| שׁ֝וֹמֵ֗ר יִשְׂרָאֵֽל׃ | 4b | the one who guards Israel |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
particle: הִנֵּה indeed
Fragment
Clause
Subject
ConstructChain
Nominal
verb-participle: שׁוֹמֵר the one who guards
noun: יִשְׂרָאֵל Israel
Predicate
Predicate
verb: יָנוּם will doze off
Adverbial
adverb: לֹא not
Conjunction
conjunction: וְ and
Predicate
verb: יִישָׁן fall asleep
Adverbial
adverb: לֹא not
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בַּ in <status="alternative emendation">
Object
Nominal
noun: לָּיְלָה night <status="alternative emendation">
article: הַ the <status="alternative emendation">
Notes
No Grammar notes to display for Psalm 121:4.
No Lexical notes to display for Psalm 121:4.
No Phrase-level notes to display for Psalm 121:4.
No Verbal notes to display for Psalm 121:4.
Note for v. 4
- The Great Psalms Scroll (11Q5; cf. note on v. 1) adds בלילה ("at night") at the end of v. 4. The DJD editor grouped this phrase with what follows, as the start of v. 5 (Sanders 1965, 24; so BHS), but it could just as easily be grouped with what precedes, as the end of v. 4—the spacing in the manuscript is indecisive. It makes more sense to group it with v. 4; "at night" fits better with the language of sleeping in v. 4 than with the language of shade in v. 5. The addition of this phrase is not attested in any other witness. It might be a literary addition. It might also be a scribal error (cf. בלילה יהוה ישמרכה in v. 6b–7a, on the next row of the manuscript, which looks like בלילה יהוה שומרכה in vv. 4b–5).
v. 5
| Hebrew | Line | English |
|---|---|---|
| יְהוָ֥ה שֹׁמְרֶ֑ךָ | 5a | YHWH is the one who guards you. |
| יְהוָ֥ה צִ֝לְּךָ֗ עַל־יַ֥ד יְמִינֶֽךָ׃ | 5b | YHWH is your shade over your right hand. |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: is
Complement
ConstructChain
Nominal
verb-participle: שֹׁמְר the one who guards
suffix-pronoun: ֶךָ you
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: is
Complement
ConstructChain <gloss="your shade">
Nominal
noun: צִלְּ shade
Adjectival
PrepositionalPhrase <gloss="over your right hand">
Preposition
preposition: עַל over
Object
ConstructChain
noun: יַד hand
noun: יְמִינ right hand
suffix-pronoun: ֶךָ you
suffix-pronoun: ךָ you
Notes
No Grammar notes to display for Psalm 121:5.
Note for v. 5
- Verse 5b describes YHWH as shade (צֵל) for his people, protecting them from the sun's scorching heat (see v. 6a; cf. references to the "shade" of trees in Judg 9:15; Ps 80:11; Jonah 4:5–6; etc.).
Note for v. 5
- Some English translations render the phrase עַל יַד יְמִינֶךָ as "at your right hand" (NET, NIV) or "by your side" (GNT, CSB). Similarly, Mena categorizes the use of עַל in this verse as a "contingent locative: The TR [=YHWH] is next to the LM [=your right hand] in close proximity" (2012, 121). Compare the similar phrase in Ps 110:5—"The Lord is at your right hand" (אֲדֹנָי עַל־יְמִינְךָ). But in this context, where protection from the sun is in view (see v. 6), עַל probably conveys its basic sense of "over" or "above." As Zenger writes, "The preposition עַל is to be translated here not as 'at the side of' or 'at your right hand' but as 'over,' since צֵל, 'shade,' evokes the idea of a 'sheltering umbrella' over the human being while he or she is traveling 'day and night'" (2011, 316).
- The contruct phrase יַד יְמִינוֹ means "the hand of his right-hand side, i.e. his right hand" (DCH; e.g., Judg 3:15; Jer 22:24; Ezek 39:3; Ps 73:23) and is synonymous with יְמִינֹו by itself (see e.g., Gen 48:14 where the Samaritan Pentateuch has יד ימינו instead of MT's ימינו). A person's "right hand" is their "strong hand," and YHWH's position at or over a person's "right hand" elsewhere communicates his protective presence (cf. Ps 16:8; 109:3). In this context, where it communicates his protection from the sun (v. 6), "right hand" takes on additional significance, since the right hand was "the side of the human body which is to the south when facing the direction of the rising sun" (SDBH, cf. Ps 89:13, where יָמִין means "south"). Israel is in the Northern Hemisphere, just north of the equator, where the sun is always in the southern part of the sky, especially at midday. As a result, southern exposure gets the most direct sunlight, and shade would be most beneficial on the southern side of one's body, on one's "right" (יָמִין).
No Verbal notes to display for Psalm 121:5.
No Textual notes to display for Psalm 121:5.
Alternative
SimpleGrammar
DiscourseUnit [v. 5a alternative]
Fragment <status="alternative">
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִשְׁמֹר will guard <status="alternative emendation">
Object
suffix-pronoun: ֶךָ you
Notes
No Grammar notes to display for Psalm 121:5.
No Lexical notes to display for Psalm 121:5.
No Phrase-level notes to display for Psalm 121:5.
No Verbal notes to display for Psalm 121:5.
Note for v. 5
- In v. 5a, the MT has a verbless clause with a nominalized participle functioning as the predicate complement: "YHWH is the one who guards you (שֹׁמְרֶךָ)." The participle reading is also attested in the Great Psalms Scroll (11Q5, שומרכה) and in the Peshitta: "The Lord is your watchman (ܢܛܘܪܟ)" (Taylor 2020, 533). Some of the ancient versions, however, appear to reflect a yiqtol verb here (ישמרך, LXX: φυλάξει; Jerome iuxta Hebr.: custodiet; Targum: ינטרינך). It is also possible, however, that these translations reflect a participle and that their choice to render it as a future-tense verb is a matter of translation technique. In either case, the nominalized-participle reading makes for a better parallel with the verbless clause in v. 5b. The yiqtol reading (if indeed that is what stands behind these translations) might represent an assimilation to v. 7a: יהוה ישמרך. (Alternatively, the MT/11Q5 reading might represent an assimilation to the participle שמרך in v. 3b and the phrase שומר ישראל in v. 4b).
v. 6
| Hebrew | Line | English |
|---|---|---|
| יוֹמָ֗ם הַשֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗כָּה | 6a | During the day, the sun will not strike you, |
| וְיָרֵ֥חַ בַּלָּֽיְלָה׃ | 6b | nor the moon at night. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
ClauseCluster
Clause
Subject
Nominal
noun: שֶּׁמֶשׁ sun
article: הַ the
Predicate
verb: יַכֶּ will strike
Object
suffix-pronoun: ֶכָּה you
Adverbial
adverb: לֹא not
Adverbial
adverb: יוֹמָם during the day
Conjunction
conjunction: וְ and
Clause
Subject
noun: יָרֵחַ moon
Predicate
verb: יַכֶּ will strike <status="elided">
Object <status="elided">
suffix-pronoun: ֶכָּה you <status="elided">
Adverbial <status="elided">
adverb: לֹא not
Adverbial
PrepositionalPhrase <gloss="at night">
Preposition
preposition: בַּ in
Object
Nominal
noun: לָּיְלָה night
article: הַ the
Notes
No Grammar notes to display for Psalm 121:6.
No Lexical notes to display for Psalm 121:6.
No Phrase-level notes to display for Psalm 121:6.
No Verbal notes to display for Psalm 121:6.
No Textual notes to display for Psalm 121:6.
v. 7
| Hebrew | Line | English |
|---|---|---|
| יְֽהוָ֗ה יִשְׁמָרְךָ֥ מִכָּל־רָ֑ע | 7a | YHWH will guard you from all harm. |
| יִ֝שְׁמֹ֗ר אֶת־נַפְשֶֽׁךָ׃ | 7b | He will guard your life. |
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִשְׁמָרְ will guard
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
Nominal
noun: רָע harm
quantifier: כָּל all
Fragment
Clause
Predicate
verb: יִשְׁמֹר he will guard
Object
ConstructChain <gloss="your life">
Nominal
particle: אֶת
noun: נַפְשׁ life
suffix-pronoun: ֶךָ you
Notes
No Grammar notes to display for Psalm 121:7.
No Lexical notes to display for Psalm 121:7.
No Phrase-level notes to display for Psalm 121:7.
No Verbal notes to display for Psalm 121:7.
No Textual notes to display for Psalm 121:7.
v. 8
| Hebrew | Line | English |
|---|---|---|
| יְֽהוָ֗ה יִשְׁמָר־צֵאתְךָ֥ וּבוֹאֶ֑ךָ | 8a | YHWH will guard your going out and your coming in |
| מֵֽ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃ | 8b | from now until forever. |
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִשְׁמָר will guard
Object
Nominal
ConstructChain <gloss="your going">
Nominal
Clause
Predicate
verb-infinitive: צֵאתְ going out
suffix-pronoun: ךָ you
Conjunction
conjunction: וּ and
Nominal
ConstructChain <gloss="your coming in">
Nominal
Clause
Predicate
verb-infinitive: בוֹא coming in
suffix-pronoun: ֶךָ you
Adverbial
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
particle: עַתָּה now
Conjunction
conjunction: וְ and
Adverbial
PrepositionalPhrase
Preposition
preposition: עַד until
Object
particle: עוֹלָם forever
Notes
No Grammar notes to display for Psalm 121:8.
No Lexical notes to display for Psalm 121:8.
Note for v. 8
The compound phrase "going out and coming in" (בוא וצאת) describes one's "daily activities" (Baethgen 1904, 375; cf. Deut 28:6; 31:2). Elsewhere, the two terms are opposites. E.g., Gen 31:33—"And he went out (וַיֵּצֵא) of Leah’s tent and entered (וַיָּבֹא) Rachel’s" (ESV). But in Ps 121, they function as a merism (cf. שׁמים וארץ in v. 2), encompassing all the activities a person might do. As Chrysostom writes, "Here, I agree, he refers to all of life: all of life is covered by this, entrances and exits" (Chrysostom trans. Hill 1998, 144). Thus, the NET translates, "The LORD will protect you in all you do."
No Verbal notes to display for Psalm 121:8.
No Textual notes to display for Psalm 121:8.