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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
120: псалом можно считать написанным евреями во время плена: словами этого псалма они молились, обратившись к Сиону.

Я постоянно обращаюсь к родным горам и жду помощи только от Господа, Творца неба и земли (1-2). Господь, твой хранитесь, не дремлет над тобой: Он сохранит Израиля от всякого зла, во всех делах его (3-8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Some call this the soldier's psalm, and think it was penned in the camp, when David was hazarding his life in the high places of the field, and thus trusted God to cover his head in the day of battle. Others call it the traveller's psalm (for there is nothing in it of military dangers) and think David penned it when he was going abroad, and designed it pro vehiculo--for the carriage, for a good man's convoy and companion in a journey or voyage. But we need not thus appropriate it; wherever we are, at home or abroad, we are exposed to danger more than we are aware of; and this psalm directs and encourages us to repose ourselves and our confidence in God, and by faith to put ourselves under his protection and commit ourselves to his care, which we must do, with an entire resignation and satisfaction, in singing this psalm. I. David here assures himself of help from God, ver. 1, 2. II. He assures others of it, ver. 3-8.
Adam Clarke: Commentary on the Bible - 1831
The resolution of a godly man, Psa 121:1, Psa 121:2. The safety and prosperity of such, as they and theirs shall be under the continual protection of God, Psa 121:3-8.
This appears to be a prayer of the Jews in their captivity, who are solicitous for their restoration. It is in the form of a dialogue.
Psa 121:1, Psa 121:2. The person who worships God speaks the two first verses, "I will lift up mine eyes-my help cometh," - Psa 121:1, Psa 121:2.
Psa 121:3. The ministering priest answers him, "He will not suffer thy foot to be moved." "He that keepeth thee will not slumber," Psa 121:3.
To which the worshipper answers, that he knows that "he who keepeth Israel shall neither slumber nor sleep," Psa 121:4; but he seems to express a doubt whether he shall be an object of the Divine attention.
Psa 121:5 etc. The priest resumes; and, to the conclusion of the Psalm, gives him the most positive assurances of God's favor and protection.
Albert Barnes: Notes on the Bible - 1834
121:0: This psalm is entitled simply, "A Song of Degrees." See the notes on the title to Psa 120:1-7. Nothing is known, or can be known, of the author or of the occasion on which it was composed. DeWette and Rosenmuller suppose that it was composed in the exile; Rosenmuller regarding it as a psalm to be sung on the return to Palestine after the captivity - DeWette, as the psalm of a pensive exile looking toward the hills of Palestine, his native land, as the source from where all his help must come - and expressing confidence in God that he would bring him out of his exile and his trouble. There is no proof, however, that either of these suppositions is correct. The language is such, indeed, as might then be employed, but it is also such as might be used on many other occasions. It might be the language of the leader of an army, endangered, and looking to the "hills" where he expected reinforcements; it might be that of a pious man encompassed with dangers, anal using this expression as illustrative of his looking up to God; or it might be the language of one looking directly to heaven, represented as the heights, or the exalted place where God dwells; or it might be the language of one looking to the hills of Jerusalem - the seat of the worship of God - the place of His abode - as his refuge, and as the place from where only help could come. This last seems to me to be the most probable supposition; and thus the psalm represents the confidence and hope of a pious man (in respect to duty, danger, or trial) as derived from the God whom he worships - and the place where God has fixed his abode - the church where he manifests himself to people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 121:1, The great safety of the godly, who put their trust in God's protection.
Psa 120:1 *title
Carl Friedrich Keil and Franz Delitzsch

The Consolation of Divine Protection
This song of degrees is the only one that is inscribed שׁיר למעלות and not שׁיר המעלות. The lxx, Targum, and Jerome render it as in the other instances; Aquila and Symmachus, on the contrary, ᾠδὴ (ᾆσμα) εἰς τάς ἀναβάσεις, as the Midrash Sifrı̂ also mystically interprets it: Song upon the steps, upon which God leads the righteous up into the other world. Those who explain המעלות of the homeward caravans or of the pilgrimages rightly regard this למעלות, occurring only once, as favouring their explanation. But the Lamed is that of the rule or standard. The most prominent distinguishing mark of Ps 121:1-8 is the step-like movement of the thoughts: it is formed למּעלות, after the manner of steps. The view that we have a pilgrim song before us is opposed by the beginning, which leads one to infer a firmly limited range of vision, and therefore a fixed place of abode and far removed from his native mountains. The tetrastichic arrangement of the Psalm is unmistakeable.
John Gill
INTRODUCTION TO PSALM 121
A Song of degrees. The inscription of the Syriac version is,
"one of the songs of ascent out of Babylon.''
Aben Ezra thinks it was composed on account of Israel, when in a siege and distress; or, adds he, on account of the children of our captivity; the present state of the Jews. Grotius is of opinion it was written by David, at the time of the battle with Absalom. Some take it to be a military psalm, proper for soldiers engaged with an enemy: others, that it is suitable for travellers when on a journey; and why not for persons also, when they commit themselves to God in the night watches, and about to take rest? And indeed it is suitable at all times; when the good man may, with the psalmist, expect divine help, and be secure of protection and preservation.
120:0120:1: Օրհնութիւնք Աշտիճանաց. ՃԻ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
Օրհնութիւնք աստիճանաց:

120:1: Օրհնութիւնք Աշտիճանաց. ՃԻ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
zohrab-1805▾ eastern-1994▾ western am▾
120:0120:0 Песнь восхождения.
120:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent ἦρα αιρω lift; remove τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine εἰς εις into; for τὰ ο the ὄρη ορος mountain; mount πόθεν ποθεν from where; how can be ἥξει ηκω here ἡ ο the βοήθειά βοηθεια help μου μου of me; mine
120:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent אֶל־ ʔel- אֶל to יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בַּ ba בְּ in † הַ the צָּרָ֣תָה ṣṣārˈāṯā צָרָה distress לִּ֑י llˈî לְ to קָ֝רָ֗אתִי ˈqārˈāṯî קרא call וַֽ wˈa וְ and יַּעֲנֵֽנִי׃ yyaʕᵃnˈēnî ענה answer
120:1. canticum graduum levavi oculos meos in montes unde veniet auxilium meumA gradual canticle. I have lifted up my eyes to the mountains, from whence help shall come to me.
A Song of Ascents.
KJV Chapter [121] A Song of degrees:

120:0 Песнь восхождения.
120:1
ᾠδὴ ωδη song
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
ἦρα αιρω lift; remove
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
μου μου of me; mine
εἰς εις into; for
τὰ ο the
ὄρη ορος mountain; mount
πόθεν ποθεν from where; how can be
ἥξει ηκω here
ἡ ο the
βοήθειά βοηθεια help
μου μου of me; mine
120:1
שִׁ֗יר šˈîr שִׁיר song
הַֽ hˈa הַ the
מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent
אֶל־ ʔel- אֶל to
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
בַּ ba בְּ in
† הַ the
צָּרָ֣תָה ṣṣārˈāṯā צָרָה distress
לִּ֑י llˈî לְ to
קָ֝רָ֗אתִי ˈqārˈāṯî קרא call
וַֽ wˈa וְ and
יַּעֲנֵֽנִי׃ yyaʕᵃnˈēnî ענה answer
120:1. canticum graduum levavi oculos meos in montes unde veniet auxilium meum
A gradual canticle. I have lifted up my eyes to the mountains, from whence help shall come to me.
A Song of Ascents.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Еврей в плену молитвенно обращался к горам родной Иудеи и оттуда от Сиона, от Бога, Творца и Господа всего мира, ожидал себе помощи.
Adam Clarke: Commentary on the Bible - 1831
121:1: Unto the hills - Jerusalem was built upon a mountain; and Judea was a mountainous country; and the Jews, in their several dispersions, turned towards Jerusalem when they offered up their prayers to God.
Albert Barnes: Notes on the Bible - 1834
121:1: I will lift up mine eyes - Margin, "Shall I lift up mine eyes to the hills? Whence should my help come?" The expression would properly denote a condition where there was danger; when no help or aid was visible; and when the eyes were turned to the quarter from which help might be expected to come. What the danger was cannot now be ascertained.
Unto the hills - Hebrew, the mountains. To the quarter from where I look for assistance. This (as has been shown in the Introduction) may refer
(1) to the mountains from where one in danger expected help; or
(2) to heaven, considered as high, and as the abode of God; or
(3) to the hills on which Jerusalem was built, as the place where God dwelt, and from where aid was expected.
The third of these is the most probable. The first would be applicable to a state of war only, and the second is forced and unnatural. Adopting the third interpretation, the language is natural, and makes it proper to be used at all times, since it indicates a proper looking to God as he manifests himself to people, particularly in the church.
From whence cometh my help - A more literal rendering would be, "Whence cometh my help?" This accords best with the usage of the Hebrew word, and agrees well with the connection. It indicates a troubled and anxious state of mind - a mind that asks, Where shall I look for help? The answer is found in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
121:1: I will: etc. or, Shall I lift up my eyes to the hills, whence should my help come? Jer 3:23
lift up: Psa 2:6, Psa 68:15, Psa 68:16, Psa 78:68, Psa 87:1, Psa 123:1; Isa 2:3
Carl Friedrich Keil and Franz Delitzsch
121:1
Apollinaris renders as meaninglessly as possible: ὄμματα δενδροκόμων ὀρέων ὑπερεξετάνυσσα - with a reproduction of the misapprehended ἦρα of the lxx. The expression in fact is אשּׂא, and not נשׂאתי. And the mountains towards which the psalmist raises his eyes are not any mountains whatsoever. In Ezekiel the designation of his native land from the standpoint of the Mesopotamian plain is "the mountains of Israel." His longing gaze is directed towards the district of these mountains, they are his ḳibla, i.e., the sight-point of his prayer, as of Daniel's, Dan 6:11. To render "from which my help cometh" (Luther) is inadmissible. מאין is an interrogative even in Josh 2:4, where the question is an indirect one. The poet looks up to the mountains, the mountains of his native land, the holy mountains (Ps 133:3; Ps 137:1; Ps 125:2), when he longingly asks: whence will my help come? and to this question his longing desire itself returns the answer, that his help comes from no other quarter than from Jahve, the Maker of heaven and earth, from His who sits enthroned behind and upon these mountains, whose helpful power reaches to the remotest ends and corners of His creation, and with (עם) whom is help, i.e., both the willingness and the power to help, so that therefore help comes from nowhere but from (מן) Him alone. In Ps 121:1 the poet has propounded a question, and in Ps 121:2 replies to this question himself. In Ps 121:3 and further the answering one goes on speaking to the questioner. The poet is himself become objective, and his Ego, calm in God, promises him comfort, by unfolding to him the joyful prospects contained in that hope in Jahve. The subjective אל expresses a negative in both cases with an emotional rejection of that which is absolutely impossible. The poet says to himself: He will, indeed, surely not abandon thy foot to the tottering (למּוט, as in Ps 66:9, cf. Ps 55:23), thy Keeper will surely not slumber; and then confirms the assertion that this shall not come to pass by heightening the expression in accordance with the step-like character of the Psalm: Behold the Keeper of Israel slumbereth not and sleepeth not, i.e., He does not fall into slumber from weariness, and His life is not an alternate waking and sleeping. The eyes of His providence are ever open over Israel.
John Gill
121:1 I will lift up mine eyes unto the hills,.... Not to the hills and mountains in Judea, looking about to see if the inhabitants of them, or any bodies of men, appeared upon them to his help in distress; rather to the hills of Moriah and Zion, where the ark of God, the symbol of his presence, was, and to whom he looked for assistance and deliverance: or to heaven, the holy hill of the Lord, and to him that dwelleth there; see Ps 3:2. The lifting up of the eyes is a prayer gesture, Jn 11:41; and is expressive of boldness and confidence in prayer, and of hope and expectation of help and salvation, Job 11:15; when, on the contrary, persons abashed and ashamed, hopeless and helpless, cannot look up, or lift up their eyes or face to God, Ezra 9:6. Some read the words, "I will lift up mine eyes upon the hills" (f); standing there and looking up to the heavens, and God in the heavens; who is the most High over all the earth, higher than the highest, and above all gods. Others render them interrogatively, "shall I lift up mine eyes to the hills?" (g) to the idols worshipped on hills and mountains, and pray unto them, and expect help from them? No, I will not; salvation is not to be had from them, Jer 3:23; or to the kings of the nations, as R. Obadiah interprets it; and to powerful kingdoms and states he was in alliance with, comparable to mountains and hills, Ps 46:2? No, I will not; "it is better to trust in the Lord than to put confidence in princes", Ps 118:9. And so the following clause may be read,
from whence shall my help come? (h) not from hills and mountains; not from men, for vain is the help of man; not from kings and princes, the great men of the earth, nor from the most powerful nations; but from the Lord, as in Ps 121:2, which may be an answer to this.
(f) "super montes", Vatablus, Amama; so Kimchi. (g) "attollerem oculos meos ad illos montes?" Junius & Tremellius; "attollamne", &c. Piscator; so Gejerus and Ainsworth. (h) So Musculus, Cocceius, Gejerus, Junius & Tremellius, Piscator, Michaelis.
John Wesley
121:1 Hills - To Sion and Moriah, which are called the holy mountains.
Robert Jamieson, A. R. Fausset and David Brown
121:1 God's guardian care of His people celebrated. (Ps 121:1-8)
I will lift up mine eyes--expresses desire (compare Ps 25:1), mingled with expectation. The last clause, read as a question, is answered,
120:1120:1: Համբարձի զաչս իմ ՚ի լերինս, ուստի եկեսցէ՛ ինձ օգնութիւն։
1 Աչքերս դէպի լեռները բարձրացրի, որտեղից ինձ օգնութիւն պիտի գայ:
121 Աչքերս դէպի լեռները պիտի վերցնեմ, Ուրկէ իմ օգնութիւնս պիտի գայ։
Համբարձի զաչս իմ ի լերինս, ուստի եկեսցէ ինձ օգնութիւն:

120:1: Համբարձի զաչս իմ ՚ի լերինս, ուստի եկեսցէ՛ ինձ օգնութիւն։
1 Աչքերս դէպի լեռները բարձրացրի, որտեղից ինձ օգնութիւն պիտի գայ:
121 Աչքերս դէպի լեռները պիտի վերցնեմ, Ուրկէ իմ օգնութիւնս պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
120:1120:1 Возвожу очи мои к горам, откуда придет помощь моя.
120:2 ἡ ο the βοήθειά βοηθεια help μου μου of me; mine παρὰ παρα from; by κυρίου κυριος lord; master τοῦ ο the ποιήσαντος ποιεω do; make τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
120:2 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH הַצִּ֣ילָה haṣṣˈîlā נצל deliver נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul מִ mi מִן from שְּׂפַת־ śśᵊfaṯ- שָׂפָה lip שֶׁ֑קֶר šˈeqer שֶׁקֶר lie מִ mi מִן from לָּשֹׁ֥ון llāšˌôn לָשֹׁון tongue רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit
120:2. auxilium meum a Domino factore caeli et terraeMy help is from the Lord, who made heaven and earth.
1. I will lift up mine eyes unto the mountains: from whence shall my help come?
I will lift up mine eyes unto the hills, from whence cometh my help:

120:1 Возвожу очи мои к горам, откуда придет помощь моя.
120:2
ἡ ο the
βοήθειά βοηθεια help
μου μου of me; mine
παρὰ παρα from; by
κυρίου κυριος lord; master
τοῦ ο the
ποιήσαντος ποιεω do; make
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
120:2
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
הַצִּ֣ילָה haṣṣˈîlā נצל deliver
נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul
מִ mi מִן from
שְּׂפַת־ śśᵊfaṯ- שָׂפָה lip
שֶׁ֑קֶר šˈeqer שֶׁקֶר lie
מִ mi מִן from
לָּשֹׁ֥ון llāšˌôn לָשֹׁון tongue
רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit
120:2. auxilium meum a Domino factore caeli et terrae
My help is from the Lord, who made heaven and earth.
1. I will lift up mine eyes unto the mountains: from whence shall my help come?
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Confidence in God.

1 I will lift up mine eyes unto the hills, from whence cometh my help. 2 My help cometh from the LORD, which made heaven and earth. 3 He will not suffer thy foot to be moved: he that keepeth thee will not slumber. 4 Behold, he that keepeth Israel shall neither slumber nor sleep. 5 The LORD is thy keeper: the LORD is thy shade upon thy right hand. 6 The sun shall not smite thee by day, nor the moon by night. 7 The LORD shall preserve thee from all evil: he shall preserve thy soul. 8 The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore.
This psalm teaches us,
I. To stay ourselves upon God as a God of power and a God all-sufficient for us. David did so and found the benefit of it. 1. We must not rely upon creatures, upon men and means, instruments and second causes, nor make flesh our arm: "Shall I lift up my eyes to the hills?"--so some read it. "Does my help come thence? Shall I depend upon the powers of the earth, upon the strength of the hills, upon princes and great men, who, like hills, fill the earth, and hold up their heads towards heaven? No; in vain is salvation hoped for from hills and mountains, Jer. iii. 23. I never expect help to come from them; my confidence is in God only." We must lift up our eyes above the hills (so some read it); we must look beyond instruments to God, who makes them that to us which they are. 2. We must see all our help laid up in God, in his power and goodness, his providence and grace; and from him we must expect it to come: "My help comes from the Lord; the help I desire is what he sends, and from him I expect it in his own way and time. If he do not help, no creature can help; if he do, no creature can hinder, can hurt." 3. We must fetch in help from God, by faith in his promises, and a due regard to all his institutions: "I will lift up my eyes to the hills" (probably he meant the hills on which the temple was built, Mount Moriah, and the holy hill of Zion, where the ark of the covenant, the oracle, and the altars were); "I will have an eye to the special presence of God in his church, and with his people (his presence by promise) and not only to his common presence." When he was at a distance he would look towards the sanctuary (Ps. xxviii. 2; xlii. 6); thence comes our help, from the word and prayer, from the secret of his tabernacle. My help cometh from the Lord (so the word is, v. 2), from before the Lord, or from the sight and presence of the Lord. "This (says Dr. Hammond) may refer to Christ incarnate, with whose humanity the Deity being inseparably united, God is always present with him, and, through him, with us, for whom, sitting at God's right hand, he constantly maketh intercession." Christ is called the angel of his presence, that saved his people, Isa. lxiii. 9. 4. We must encourage our confidence in God with this that he made heaven and earth, and he who did that can do any thing. He made the world out of nothing, himself alone, by a word's speaking, in a little time, and all very good, very excellent and beautiful; and therefore, how great soever our straits and difficulties are, he has power sufficient for our succour and relief. He that made heaven and earth is sovereign Lord of all the hosts of both, and can make use of them as he pleases for the help of his people, and restrain them when he pleases from hurting his people.
II. To comfort ourselves in God when our difficulties and dangers are greatest. It is here promised that if we put our trust in God, and keep in the way of our duty, we shall be safe under his protection, so that no real evil, no mere evil, shall happen to us, nor any affliction but what God sees good for us and will do us good by. 1. God himself has undertaken to be our protector: The Lord is thy keeper, v. 5. Whatever charge he gives his angels to keep his people, he has not thereby discharged himself, so that, whether every particular saint has an angel for his guardian or no, we are sure he has God himself for his guardian. It is infinite wisdom that contrives, and infinite power that works, the safety of those that have put themselves under God's protection. Those must needs be well kept that have the Lord for their keeper. If, by affliction, they be made his prisoners, yet still he is their keeper. 2. The same that is the protector of the church in general is engaged for the preservation of every particular believer, the same wisdom, the same power, the same promises. He that keepeth Israel (v. 4) is thy keeper, v. 5. The shepherd of the flock is the shepherd of every sheep, and will take care that not one, even of the little ones, shall perish. 3. He is a wakeful watchful keeper: "He that keepeth Israel, that keepeth thee, O Israelite! shall neither slumber nor sleep; he never did, nor ever will, for he is never weary; he not only does not sleep, but he does not so much as slumber; he has not the least inclination to sleep." 4. He not only protects those whom he is the keeper of, but he refreshes them: He is their shade. The comparison has a great deal of gracious condescension in it; the eternal Being who is infinite substance is what he is in order that he may speak sensible comfort to his people, promises to be their umbra--their shadow, to keep as close to them as the shadow does to the body, and to shelter them from the scorching heat, as the shadow of a great rock in a weary land, Isa. xxxii. 2. Under this shadow they may sit with delight and assurance, Cant. ii. 3. 5. He is always near to his people for their protection and refreshment, and never at a distance; he is their keeper and shade on their right hand; so that he is never far to seek. The right hand is the working hand; let them but turn themselves dexterously to their duty, and they shall find God ready to them, to assist them and give them success, Ps. xvi. 8. 6. He is not only at their right hand, but he will also keep the feet of his saints, 1 Sam. ii. 9. He will have an eye upon them in their motions: He will not suffer thy foot to be moved. God will provide that his people shall not be tempted above what they are able, shall not fall into sin, though they may be very near it (Ps. lxxiii. 2, 23), shall not fall into trouble, though there be many endeavouring to undermine them by fraud or over throw them by force. He will keep them from being frightened, as we are when we slip or stumble and are ready to fall. 7. He will protect them from all the malignant influences of the heavenly bodies (v. 6): The sun shall not smite thee with his heat by day nor the moon with her cold and moisture by night. The sun and moon are great blessings to mankind, and yet (such a sad change has sin made in the creation) even the sun and moon, though worshipped by a great part of mankind, are often instruments of hurt and distemper to human bodies; God by them often smites us; but his favour shall interpose so that they shall not damage his people. He will keep them night and day (Isa. xxvii. 3), as he kept Israel in the wilderness by a pillar of cloud by day, which screened them from the heat of the sun, and of fire by night, which probably diffused a genial warmth over the whole camp, that they might not be prejudiced by the cold and damp of the night, their father Jacob having complained (Gen. xxxi. 40) that by day the drought consumed him and the frost by night. It may be understood figuratively: "Thou shalt not be hurt either by the open assaults of thy enemies, which are as visible as the scorching beams of the sun, or by their secret treacherous attempts, which are like the insensible insinuations of the cold by night." 8. His protection will make them safe in every respect: "The Lord shall preserve thee from all evil, the evil of sin and the evil of trouble. He shall prevent the evil thou fearest, and shall sanctify, remove, or lighten, the evil thou feelest. He will keep thee from doing evil (2 Cor. xiii. 7), and so far from suffering evil that whatever affliction happens to thee there shall be no evil in it. Even that which kills shall not hurt." 9. It is the spiritual life, especially, that God will take under his protection: He shall preserve thy soul. All souls are his; and the soul is the man, and therefore he will with a peculiar care preserve them, that they be not defiled by sin and disturbed by affliction. He will keep them by keeping us in the possession of them; and he will preserve them from perishing eternally. 10. He will keep us in all our ways: "He shall preserve thy going out and thy coming in. Thou shalt be under his protection in all thy journeys and voyages, outward-bound or homeward-bound, as he kept Israel in the wilderness, in their removes and rests. He will prosper thee in all thy affairs at home and abroad, in the beginning and in the conclusion of them. He will keep thee in life and death, thy going out and going on while thou livest and thy coming in when thou diest, going out to thy labour in the morning of thy days and coming home to thy rest when the evening of old age calls thee in," Ps. civ. 23. 11. He will continue his care over us from this time forth and even for evermore. It is a protection for life, never out of date. "He will be thy guide even unto death, and will then hide thee in the grave, hide thee in heaven. He will preserve thee in his heavenly kingdom." God will protect his church and his saints always, even to the end of the world. The Spirit, who is their preserver and comforter, shall abide with them for ever.
Adam Clarke: Commentary on the Bible - 1831
121:2: My help cometh from the Lord - There is no help for me but in my God; and I expect it from no other quarter.
Albert Barnes: Notes on the Bible - 1834
121:2: My help cometh from the Lord - From Yahweh. This is the answer to the anxious inquiry in Psa 121:1. It indicates
(a) a consciousness that help could come only from God;
(b) a belief that it would come from him; and a confident yet humble reliance on him.
Which made heaven and earth - The great Creator of the universe. He must, therefore, be able to protect me. The Creator of all can defend all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
121:2: My help: Psa 46:1, Psa 124:8, Psa 146:5, Psa 146:6; Isa 40:28, Isa 40:29, Isa 41:13; Jer 20:11; Hos 13:9; Heb 13:6
Geneva 1599
121:2 My help [cometh] from the LORD, which made (a) heaven and earth.
(a) He accuses man's ingratitude, which cannot depend on God's power.
John Gill
121:2 My help cometh from the Lord, which made heaven and earth. Who helps his people out of the hands of all their enemies, and out of all their troubles and afflictions; he helps them in the performance of duty, in the exercise of grace, in bearing the cross, in fighting the Lord's battles, and on in their journey; he helps them to all blessings, temporal and spiritual; to all needful supplies of grace here, and glory hereafter; and this help he gives is quick and present, suitable and seasonable, is sufficient, and sometimes with, and sometimes without means; and they have great encouragement to expect it from him, since he is able to give it, being the Maker of heaven and earth; for what is it that he cannot do, who has made both them? And besides, he has promised to help them, and he is faithful that has promised; he has laid help on Christ for them, and set up a throne of grace, where they may hope to find grace and mercy, to help them in time of need; and they have had past experiences of his help and salvation. Arama connects this with the preceding psalm, and interprets this help of help from an evil tongue.
Robert Jamieson, A. R. Fausset and David Brown
121:2 by avowing God to be the helper, of whose ability His creative power is a pledge (Ps 115:15), to which,
120:2120:2: Օգնութիւն ինձ ՚ի Տեառնէ՛ եկեսցէ, որ արար զերկինս եւ զերկիր։
2 Ինձ օգնութիւն պիտի գայ Տիրոջից, որ ստեղծեց երկինքն ու երկիրը:
2 Իմ օգնութիւնս Տէրոջմէն է, Որ երկինքը ու երկիրը ստեղծեց։
Օգնութիւն ինձ ի Տեառնէ եկեսցէ, որ արար զերկինս եւ զերկիր:

120:2: Օգնութիւն ինձ ՚ի Տեառնէ՛ եկեսցէ, որ արար զերկինս եւ զերկիր։
2 Ինձ օգնութիւն պիտի գայ Տիրոջից, որ ստեղծեց երկինքն ու երկիրը:
2 Իմ օգնութիւնս Տէրոջմէն է, Որ երկինքը ու երկիրը ստեղծեց։
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120:2120:2 Помощь моя от Господа, сотворившего небо и землю.
120:3 μὴ μη not δῷς διδωμι give; deposit εἰς εις into; for σάλον σαλος swaying; rocking τὸν ο the πόδα πους foot; pace σου σου of you; your μηδὲ μηδε while not; nor νυστάξῃ νυσταζω nod off ὁ ο the φυλάσσων φυλασσω guard; keep σε σε.1 you
120:3 מַה־ mah- מָה what יִּתֵּ֣ן yyittˈēn נתן give לְ֭ךָ ˈlᵊḵā לְ to וּ û וְ and מַה־ mah- מָה what יֹּסִ֥יף yyōsˌîf יסף add לָ֗ךְ lˈāḵ לְ to לָשֹׁ֥ון lāšˌôn לָשֹׁון tongue רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit
120:3. non det in commotionem pedem tuum nec dormitet qui custodit teMay he not suffer thy foot to be moved: neither let him slumber that keepeth thee.
2. My help from the LORD, which made heaven and earth.
My help [cometh] from the LORD, which made heaven and earth:

120:2 Помощь моя от Господа, сотворившего небо и землю.
120:3
μὴ μη not
δῷς διδωμι give; deposit
εἰς εις into; for
σάλον σαλος swaying; rocking
τὸν ο the
πόδα πους foot; pace
σου σου of you; your
μηδὲ μηδε while not; nor
νυστάξῃ νυσταζω nod off
ὁ ο the
φυλάσσων φυλασσω guard; keep
σε σε.1 you
120:3
מַה־ mah- מָה what
יִּתֵּ֣ן yyittˈēn נתן give
לְ֭ךָ ˈlᵊḵā לְ to
וּ û וְ and
מַה־ mah- מָה what
יֹּסִ֥יף yyōsˌîf יסף add
לָ֗ךְ lˈāḵ לְ to
לָשֹׁ֥ון lāšˌôn לָשֹׁון tongue
רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit
120:3. non det in commotionem pedem tuum nec dormitet qui custodit te
May he not suffer thy foot to be moved: neither let him slumber that keepeth thee.
2. My help from the LORD, which made heaven and earth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. "Не даст Он поколебаться ноге твоей". Молящегося и унывающего пленника писатель ободряет. Он советует не колебаться в вере в Бога, не отчаиваться в надежде на спасение из плена, так как над ним бодрствует Бог, Который не даст ему погибнуть.
Adam Clarke: Commentary on the Bible - 1831
121:3: He will not suffer thy foot to be moved - The foundation, God's infinite power and goodness, on which thou standest, cannot be moved; and whilst thou standest on this basis, thy foot cannot be moved.
Albert Barnes: Notes on the Bible - 1834
121:3: He will not suffer thy foot to be moved - He will enable you to stand firm. You are safe in his protection. Compare the notes at Psa 38:16. This, with the remainder of the psalm, seems to be of the nature of an answer to the anxious question in Psa 121:1 - an answer which the author of the psalm, in danger and trouble, makes to his own soul, imparting confidence to himself.
He that keepeth thee will not slumber - He will be ever watchful and wakeful. Compare Isa 27:3. All creatures, as far as we know, sleep; God never sleeps. Compare Psa 139:11-12. His eyes are upon us by day, and in the darkness of the night - the night literally; and also the night of calamity, woe, and sorrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
121:3: will not: Psa 91:12; Sa1 2:9; Pro 2:8, Pro 3:23, Pro 3:26; Pe1 1:5
Geneva 1599
121:3 He will not suffer thy foot to be moved: he that keepeth thee will not (b) slumber.
(b) He shows that God's providence not only watches over his Church in general, but also over every member of it.
John Gill
121:3 He wilt not suffer thy foot to be moved,.... This is either an address of the psalmist to his own soul; or to any other good man, his friend and acquaintance, assuring of stability, and of final perseverance in grace to glory. The Lord keeps the feet of his saints from falling: he will not suffer them to be moved out of the spiritual estate in which they stand; nor off of the Foundation and Rock of ages, on which their feet are set, and their goings established; nor out of the house of God, where they are as pillars; nor out of his ways, where he upholds their goings; moved in some sense they may be, yet not "greatly moved"; their feet may be "almost" gone, and their steps "well nigh" slipped, and yet shall not fall finally and totally, or so as to perish; see Ps 62:2;
he that keepeth thee will not slumber; neither angels nor men are the keepers of the saints, but the Lord himself; he is the keeper of every individual saint, of every regenerate person, of everyone of his sheep, of every member of his church; he keeps them by his power, he preserves them by his grace, he holds them with his right hand; guides them by his counsel, keeps their feet from falling, and brings them safe to glory: and a watchful keeper he is, he does not so much as slumber; he keeps them night and day, lest any harm them, Is 27:3. Gussetius reads the whole as a prayer, "let him not suffer thy foot", &c. "let not thy keeper slumber" (i); to which the answer follows.
(i) "ne permittat--ne dormitet", Junius & Tremellius, Piscator; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
121:3 His sleepless vigilance is added.
to be moved--(Compare Ps 38:16; Ps 66:9).
120:3120:3: Մի՛ տար սասանութեան զոտն քո, եւ մի՛ ննջեսցէ Պահապան քո[7613]։ [7613] Ոմանք.Մի՛ տար ՚ի սասանութիւն։
3 Թող քո ոտքը չսասանուի, եւ քո Պահապանը թող չննջի,
3 Անիկա քու ոտքդ պիտի չդողացնէ Ու քու Պահապանդ պիտի չքնանայ։
Մի՛ [746]տար ի սասանութիւն զոտն քո, եւ մի՛ ննջեսցէ Պահապան քո:

120:3: Մի՛ տար սասանութեան զոտն քո, եւ մի՛ ննջեսցէ Պահապան քո[7613]։
[7613] Ոմանք.Մի՛ տար ՚ի սասանութիւն։
3 Թող քո ոտքը չսասանուի, եւ քո Պահապանը թող չննջի,
3 Անիկա քու ոտքդ պիտի չդողացնէ Ու քու Պահապանդ պիտի չքնանայ։
zohrab-1805▾ eastern-1994▾ western am▾
120:3120:3 Не даст Он поколебаться ноге твоей, не воздремлет хранящий тебя;
120:4 ἰδοὺ ιδου see!; here I am οὐ ου not νυστάξει νυσταζω nod off οὐδὲ ουδε not even; neither ὑπνώσει υπνοω the φυλάσσων φυλασσω guard; keep τὸν ο the Ισραηλ ισραηλ.1 Israel
120:4 חִצֵּ֣י ḥiṣṣˈê חֵץ arrow גִבֹּ֣ור ḡibbˈôr גִּבֹּור vigorous שְׁנוּנִ֑ים šᵊnûnˈîm שׁנן sharpen עִ֝֗ם ˈʕˈim עִם with גַּחֲלֵ֥י gaḥᵃlˌê גַּחַל charcoals רְתָמִֽים׃ rᵊṯāmˈîm רֹתֶם broom
120:4. ecce non dormitabit neque dormiet qui custodiet IsrahelBehold he shall neither slumber nor sleep, that keepeth Israel.
3. He will not suffer thy foot to be moved: he that keepeth thee will not slumber.
He will not suffer thy foot to be moved: he that keepeth thee will not slumber:

120:3 Не даст Он поколебаться ноге твоей, не воздремлет хранящий тебя;
120:4
ἰδοὺ ιδου see!; here I am
οὐ ου not
νυστάξει νυσταζω nod off
οὐδὲ ουδε not even; neither
ὑπνώσει υπνοω the
φυλάσσων φυλασσω guard; keep
τὸν ο the
Ισραηλ ισραηλ.1 Israel
120:4
חִצֵּ֣י ḥiṣṣˈê חֵץ arrow
גִבֹּ֣ור ḡibbˈôr גִּבֹּור vigorous
שְׁנוּנִ֑ים šᵊnûnˈîm שׁנן sharpen
עִ֝֗ם ˈʕˈim עִם with
גַּחֲלֵ֥י gaḥᵃlˌê גַּחַל charcoals
רְתָמִֽים׃ rᵊṯāmˈîm רֹתֶם broom
120:4. ecce non dormitabit neque dormiet qui custodiet Israhel
Behold he shall neither slumber nor sleep, that keepeth Israel.
3. He will not suffer thy foot to be moved: he that keepeth thee will not slumber.
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Adam Clarke: Commentary on the Bible - 1831
121:4: He that keepeth Israel - The Divine Being represents himself as a watchman, who takes care of the city and its inhabitants during the night-watches; and who is never overtaken with slumbering or sleepiness. There is a thought in the Antigone of Sophocles, that seems the counterpart of this of the psalmist,
Ταν σαν, Ζευ, δυναμιν τις ανδρων
Ὑπερβασια κατασχοι,
Ταν ουθ' ὑπνος αἱ -
ρει ποθ' ὁ παντογηρως,
Ακαματοι τε θεων
Μηνες;
Antig. ver. 613, Edit. Johnson.
Shall men below control great Jove above,Whose eyes by all-subduing sleep
Are never closed, as feeble mortals' are;But still their watchful vigil keep
Through the long circle of th' eternal year?
Franklin.
Albert Barnes: Notes on the Bible - 1834
121:4: Behold, he that keepeth Israel - The Keeper - the Guardian - of his people. The psalmist here passes from his own particular case to a general truth - a truth to him full of consolation. It is, that the people of God must always be safe; that their great Guardian never slumbers; and that he, as one of his people, might, therefore, confidently look for his protecting care.
Shall neither slumber nor sleep - Never slumbers, never ceases to be watchful. Man sleeps; a sentinel may slumber on his post, by inattention, by long-continued wakefulness, or by weariness; a pilot may slumber at the helm; even a mother may fall asleep by the side of the sick child; but God is never exhausted, is never weary, is never inattentive. He never closes his eyes on the condition of his people, on the needs of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
121:4: he that: Psa 27:1, Psa 32:7, Psa 32:8, Psa 127:1; Isa 27:3
shall: Kg1 18:27; Ecc 8:16; Rev 7:15
John Gill
121:4 Behold, he that keepeth Israel shall neither slumber nor sleep. He that kept Israel or Jacob, when asleep, and appeared to him in a dream, and promised to keep him in all places, and did; who found his posterity in the wilderness, and kept them as the apple of his eye: he keeps his spiritual Israel, whom he has chosen, redeemed, and calls; and he that is in general their keeper, is the keeper of every particular believer, who may promise themselves the utmost safety under his care; since, though he may sometimes seem to sleep, when he withdraws his gracious presence, defers help, and does not arise so soon to the assistance of his people as they wish for and expect; yet does not in reality sleep, nor is any ways negligent of them; no, not so much as slumber, nor is in the least indifferent about them, and careless of them; see Gen 28:15. So Homer (k) represents Jupiter as not held by sleep, while other gods and men slept all night; and hence Milton (l) has the phrase of "the unsleeping eyes of God": but the Phrygians had a notion that their god slept in winter, and was awake in summer (m).
(k) Iliad. 2. v. 1, 2. (l) Paradise Lost, B. 5. v. 647. (m) Plutarch. de Iside & Osir. prope finem.
120:4120:4: Որպէս ո՛չ ննջէ եւ ո՛չ ՚ի քուն երթայ Պահապան Իսրայէլի[7614]։ [7614] Ոմանք.Պահապանն Իսրայէլի։
4 ինչպէս չի ննջում եւ քուն չի մտնում Պահապանն Իսրայէլի:
4 Ահա Իսրայէլի Պահապանը Պիտի չմրափէ ու պիտի չքնանայ։
Ո՜րպէս ոչ ննջէ եւ ոչ ի քուն երթայ Պահապանն Իսրայելի:

120:4: Որպէս ո՛չ ննջէ եւ ո՛չ ՚ի քուն երթայ Պահապան Իսրայէլի[7614]։
[7614] Ոմանք.Պահապանն Իսրայէլի։
4 ինչպէս չի ննջում եւ քուն չի մտնում Պահապանն Իսրայէլի:
4 Ահա Իսրայէլի Պահապանը Պիտի չմրափէ ու պիտի չքնանայ։
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120:4120:4 не дремлет и не спит хранящий Израиля.
120:5 κύριος κυριος lord; master φυλάξει φυλασσω guard; keep σε σε.1 you κύριος κυριος lord; master σκέπη σκεπης of you; your ἐπὶ επι in; on χεῖρα χειρ hand δεξιάν δεξιος right σου σου of you; your
120:5 אֹֽויָה־ ʔˈôyā- אֹויָה woe לִ֭י ˈlî לְ to כִּי־ kî- כִּי that גַ֣רְתִּי ḡˈartî גור dwell מֶ֑שֶׁךְ mˈešeḵ מֶשֶׁךְ Meshech שָׁ֝כַ֗נְתִּי ˈšāḵˈantî שׁכן dwell עִֽם־ ʕˈim- עִם with אָהֳלֵ֥י ʔohᵒlˌê אֹהֶל tent קֵדָֽר׃ qēḏˈār קֵדָר Kedar
120:5. Dominus custodiet te Dominus protectio tua super manum dexteram tuamThe Lord is thy keeper, the Lord is thy protection upon thy right hand.
4. Behold, he that keepeth Israel shall neither slumber nor sleep.
Behold, he that keepeth Israel shall neither slumber nor sleep:

120:4 не дремлет и не спит хранящий Израиля.
120:5
κύριος κυριος lord; master
φυλάξει φυλασσω guard; keep
σε σε.1 you
κύριος κυριος lord; master
σκέπη σκεπης of you; your
ἐπὶ επι in; on
χεῖρα χειρ hand
δεξιάν δεξιος right
σου σου of you; your
120:5
אֹֽויָה־ ʔˈôyā- אֹויָה woe
לִ֭י ˈlî לְ to
כִּי־ kî- כִּי that
גַ֣רְתִּי ḡˈartî גור dwell
מֶ֑שֶׁךְ mˈešeḵ מֶשֶׁךְ Meshech
שָׁ֝כַ֗נְתִּי ˈšāḵˈantî שׁכן dwell
עִֽם־ ʕˈim- עִם with
אָהֳלֵ֥י ʔohᵒlˌê אֹהֶל tent
קֵדָֽר׃ qēḏˈār קֵדָר Kedar
120:5. Dominus custodiet te Dominus protectio tua super manum dexteram tuam
The Lord is thy keeper, the Lord is thy protection upon thy right hand.
4. Behold, he that keepeth Israel shall neither slumber nor sleep.
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
121:5: The Lord is thy keeper - Thy Preserver; thy Defender. He will keep time from danger; he will keep thee from sin; he will keep thee unto salvation.
The Lord is thy shade - The Lord is as a shadow: as the shadow of a rock, a house, or a tree, in the intense rays of the burning sun. See the notes at Isa 25:4.
Upon thy right hand - See Psa 16:8; Psa 109:31. Perhaps the particular allusion to the right hand here may be that that was the place of a protector. He would thus be at hand, or would be ready to interpose in defense of him whom he was to guard. It is possible, however, that the idea here may be derived from the fact that in Scripture the geographer is represented as looking to the east, and not toward the north, as with us. Hence, the south is always spoken of as the right, or at the right hand (compare the notes at Psa 89:12); and as the intense rays of the sun are from the south, the idea may be, that God would be as a shade in the direction from which those burning rays came.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
121:5: thy shade: Exo 13:21; Isa 4:5, Isa 4:6, Isa 25:4, Isa 32:2; Mat 23:37
upon: Psa 16:8, Psa 109:31
Carl Friedrich Keil and Franz Delitzsch
121:5
That which holds good of "the Keeper of Israel" the poet applies believingly to himself, the individual among God's people, in Ps 121:5 after Gen 28:15. Jahve is his Keeper, He is his shade upon his right hand (היּמין as in Judg 20:16; 2Kings 20:9, and frequently; the construct state instead of an apposition, cf. e.g., Arab. jânbu 'l-grbı̂yi, the side of the western = the western side), which protecting him and keeping him fresh and cool, covers him from the sun's burning heat. על, as in Ps 109:6; Ps 110:5, with the idea of an overshadowing that screens and spreads itself out over anything (cf. Num 14:9). To the figure of the shadow is appended the consolation in Ps 121:6. הכּה of the sun signifies to smite injuriously (Is 49:10), plants, so that they wither (Ps 102:5), and the head (Jon 4:8), so that symptoms of sun-stroke (4Kings 4:19, Judith 8:2f.) appears. The transferring of the word of the moon is not zeugmatic. Even the moon's rays may become insupportable, may affect the eyes injuriously, and (more particularly in the equatorial regions) produce fatal inflammation of the brain.
(Note: Many expositors, nevertheless, understand the destructive influence of the moon meant here of the nightly cold, which is mentioned elsewhere in the same antithesis. Gen 31:40; Jer 36:30. De Sacy observes also: On dit quelquefois d'un grand froid, comme d'un grand chaud, qu'il est brulant. The Arabs also say of snow and of cold as of fire: jaḥrik, it burns.)
From the hurtful influences of nature that are round about him the promise extends in Ps 121:7-8 in every direction. Jahve, says the poet to himself, will keep (guard) thee against all evil, of whatever kind it may be and whencesoever it may threaten; He will keep thy soul, and therefore thy life both inwardly and outwardly; He will keep (ישׁמר־, cf. on the other hand ישׁפּט־ in Ps 9:9) thy going out and coming in, i.e., all thy business and intercourse of life (Deut 28:6, and frequently); for, as Chrysostom observes, ἐν τούτοις ὁ βίος ἅπας, ἐν εἰσόδοις καὶ ἐξόδοις, therefore: everywhere and at all times; and that from this time forth even for ever. In connection with this the thought is natural, that the life of him who stands under the so universal and unbounded protection of eternal love can suffer no injury.
John Gill
121:5 The Lord is thy keeper,.... This explains more fully who it is that keeps Israel and particular believers, and confirms the same; not a creature, but the Lord; the Word of the Lord, as the Targum, in Ps 121:7, Christ, the Word and Wisdom of God; who is the keeper of his people by the designation of his Father, who has put them into his hands to be kept by him; and by their full will and consent, who commit the keeping of their souls to him; for which he is abundantly qualified, being able as the mighty God; faithful to him that has appointed him; tender and compassionate to those under his care, whom he keeps as the apple of his eye; and diligent and constant, for he keeps them night and day, lest any hurt them: he keeps them as they are his flock, made his care and charge; as they are the vineyard of the Lord of hosts; as they are a city, which, unless the Lord keeps, the watchmen watch in vain; as they are his body and members of it, and as they are his jewels and peculiar treasure: these he keeps in the love of God; in his own hands; in the covenant of grace; in an estate of grace; and in his own ways, safe to his kingdom and glory;
the Lord is thy shade upon thy right hand; he is at the right hand of his people, to hold their right hand; to teach them to go, lead them into communion with himself, and hold them up safe; and to strengthen their right hand, assist them in working, without whom they can do nothing; and to counsel and direct them, and to protect and defend them against all their enemies. So a shadow signifies defence; see Num 14:9, Eccles 7:12; and such great personages are to others; in which sense Virgil (n) uses the word "shadow"; and much more true is this of God himself. And he is like the shadow of a great rock in a weary land; or of a spreading tree, which is a protection from heat, and very reviving and refreshing; see Is 32:2. The allusion may be to the pillar of cloud by day, which guided and guarded the Israelites in the wilderness, and was a shadow from the heat, Is 4:5; as Christ is from the heat of a fiery law, the flaming sword of justice, the wrath of God, and the fiery darts of Satan.
(n) "Et magnum reginae nomen obumbrat", Aeneid. l. xi.
John Wesley
121:5 Shade - To keep thee from the burning heat of the sun.
Robert Jamieson, A. R. Fausset and David Brown
121:5 upon thy right hand--a protector's place (Ps 109:31; Ps 110:5).
120:5120:5: Տէր պահեսցէ զքեզ, եւ Տէր ընկալցի աջով ձեռամբ իւրով[7615]։ [7615] Ոմանք.Աջոյ ձեռամբն իւ՛՛։
5 Տէրը քեզ կը պահպանի, Տէրը քեզ կ’ընդունի իր աջ ձեռքով:
5 Տէրը քու պահապանդ է. Տէրը քու աջ ձեռքիդ քով քու հովանիդ է։
[747]Տէր պահեսցէ զքեզ, եւ Տէր ընկալցի աջոյ ձեռամբ իւրով:

120:5: Տէր պահեսցէ զքեզ, եւ Տէր ընկալցի աջով ձեռամբ իւրով[7615]։
[7615] Ոմանք.Աջոյ ձեռամբն իւ՛՛։
5 Տէրը քեզ կը պահպանի, Տէրը քեզ կ’ընդունի իր աջ ձեռքով:
5 Տէրը քու պահապանդ է. Տէրը քու աջ ձեռքիդ քով քու հովանիդ է։
zohrab-1805▾ eastern-1994▾ western am▾
120:5120:5 Господь хранитель твой; Господь сень твоя с правой руки твоей.
120:6 ἡμέρας ημερα day ὁ ο the ἥλιος ηλιος sun οὐ ου not συγκαύσει συγκαιω you οὐδὲ ουδε not even; neither ἡ ο the σελήνη σεληνη moon τὴν ο the νύκτα νυξ night
120:6 רַ֭בַּת ˈrabbaṯ רַב much שָֽׁכְנָה־ šˈāḵᵊnā- שׁכן dwell לָּ֣הּ llˈāh לְ to נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul עִ֝֗ם ˈʕˈim עִם with שֹׂונֵ֥א śônˌē שׂנא hate שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
120:6. per diem sol non percutiet te neque luna per noctemThe sun shall not burn thee by day: nor the moon by night.
5. The LORD is thy keeper: the LORD is thy shade upon thy right hand.
The LORD [is] thy keeper: the LORD [is] thy shade upon thy right hand:

120:5 Господь хранитель твой; Господь сень твоя с правой руки твоей.
120:6
ἡμέρας ημερα day
ὁ ο the
ἥλιος ηλιος sun
οὐ ου not
συγκαύσει συγκαιω you
οὐδὲ ουδε not even; neither
ἡ ο the
σελήνη σεληνη moon
τὴν ο the
νύκτα νυξ night
120:6
רַ֭בַּת ˈrabbaṯ רַב much
שָֽׁכְנָה־ šˈāḵᵊnā- שׁכן dwell
לָּ֣הּ llˈāh לְ to
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
עִ֝֗ם ˈʕˈim עִם with
שֹׂונֵ֥א śônˌē שׂנא hate
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
120:6. per diem sol non percutiet te neque luna per noctem
The sun shall not burn thee by day: nor the moon by night.
5. The LORD is thy keeper: the LORD is thy shade upon thy right hand.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. "Господь сохранит от всяких бедствий" - солнце не сожжет днем, а луна - ночью. Луна здесь считается источником часто жгучего на востоке ночного холода (ср. Быт XXX:40).
Adam Clarke: Commentary on the Bible - 1831
121:6: The sun shall not smite thee by day - Thus expressed by the Chaldee: "The morning spectres shall not smite thee by day, during the government of the sun; nor the nocturnal spectres by night, during the government of the moon." I believe the psalmist simply means, they shall not be injured by heat nor cold; by a sun-stroke by day, nor a frost-bite by night.
Albert Barnes: Notes on the Bible - 1834
121:6: The sun shall not smite thee by day - The Septuagint renders this, "shall not burn thee" - συγκαύσει sungkausei. So the Latin Vulgate. The Hebrew word means to smite, to strike, as with a rod or staff, or with the plague or pestilence; and then, to kill, to slay. The allusion here is to what is now called a "sun-stroke" - the effect of the burning sun on the brain. Such effects of the sun are often fatal now, as doubtless they were in the time of the psalmist.
Nor the moon by night - The psalmist here refers to some pRev_alent opinion about the influence of the moon, as endangering life or health. Some have supposed that he refers to the sudden cold which follows the intense heat of the day in Oriental countries, and which, because the moon rules the night, as the sun does the day, is either poetically or literally attributed to the moon. Lackmann and Michaelis suppose that there is some allusion to the influence of the moon in producing various kinds of disease, and especially lunacy - an idea which gave origin to that name. Compare the notes at Mat 4:24. See Mat 17:15; Mar 9:17; Luk 9:39. Knapp supposes the idea is, that from the moon's not giving a clear and full light like the sun, travelers trusting to its guidance may be led into rivers or quagmires. Macrobius refers to a custom among the Orientals of covering the faces of children when asleep, from some imagined effect of the moon on the health of the child. Andersen (Orient. Reise-Beschreib. i. 8) refers to an effect, which he says is common, and which he had often seen, of sleeping in the moon-beams, of making the neck stiff, so that it could not be turned from side to side as before. See Rosenmuller, Morgenland, in loc. Others have supposed that the allusion is to the effect of the moon, and of sleeping under the open air, in producing ophthalmia - a disease very common in the East - an effect guarded against by covering the face. The influence of the moon, in producing madness or disease - the general influence of it on health - is often referred to. Thus Shakespeare says:
"The moon, the governess of floods,
Pale in her anger, washes all the air,
That rheumatic diseases do abound."
Midsummer Night's Dream, ii. 2.
"It is the very error of the moon;
She comes more near the earth than she was wont,
And makes men mad."
Othello, v. 2.
Some of these things are evidently purely imaginary. The true idea seems to be that there were effects to be dreaded from the sudden changes from the heat of day to the cold of night, and that these effects were attributed to the moon. See Gen 31:40. The meaning is, that God would be a Protector alike in the dangers of the day and of the night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
121:6: the sun: Psa 91:5-10; Isa 49:10; Rev 7:16
Geneva 1599
121:6 The sun shall not (c) smite thee by day, nor the moon by night.
(c) Neither heat nor cold, nor any inconvenience will be able to destroy God's Church, even though for a time they may molest it.
John Gill
121:6 The sun shall not smite thee by day,.... With its rays, which it shoots forth like darts, and which fly swiftly, and pierce and hurt: hence Apollo, the same with the sun, is represented with a bow and arrows (o); so the rays of the sun seem to be called in Hab 2:11;
nor the moon by night; this clause should be supplied, as a learned man (p) observes, thus, "neither shall the moon cool thee by night"; for that has no warmth in it, and cannot smite with heat, as the sun does: for even, as he observes, its rays focused by a magnifying glass will not communicate the least degree of sensible heat to bodies objected thereunto; yet some say (q) the moon is not only moist, but heats bodies as the sun. And Isaac Vossius (r) observes, that there can be no light, which, separately considered, does not contain some heat at least: and Macrobius (s) speaks of the lunar heat; and Plutarch (t) ascribes heat and inflammation to it, and asserts it to be fire. It is said (u) that some men of good credit, in a voyage to Guinea, strongly affirmed, that, in the night season, they felt a sensible heat to come from the beams of the moon. The Septuagint version is, "the sun shall not burn thee by day, nor the moon by night". And burning may be ascribed to the cold frosty air in a moonlight night, as to the north wind, as in the Apocrypha:
"20 When the cold north wind bloweth, and the water is congealed into ice, it abideth upon every gathering together of water, and clotheth the water as with a breastplate. 21 It devoureth the mountains, and burneth the wilderness, and consumeth the grass as fire.'' (Sirach 43)
see Gen 31:40; and our English poet (w) expresses a sentiment to this effect; yet not what affects the bodies of men, but plants, trees, &c. and this not owing to the moon, but to the air. However, these clauses are not to be understood literally; for good men may be smitten and hurt by the heat of the one and the cold of the other, as Jacob and Jonah, Gen 31:40; but mystically, of persecuting antichristian tyrants, which are sometimes signified by the sun and moon, as both in Rome Pagan and Papal, Rev_ 6:12; and of persecution and tribulation itself, Mt 13:6; and is sometimes applied to the perfect state of the saints, either in the New Jerusalem, or ultimate glory, when there will be nothing more of this kind, Rev_ 7:15. And there are some periods in the present state, when those entirely cease; nor are the saints ever really hurt by them, they being always for their good; or, however, not so as to affect their eternal happiness. The Targum is,
"in the day, when the sun rules, the morning spirits shall not smite thee; nor the nocturnal ones in the night, when the moon rules.''
(o) Macrob. Saturnal. l. 1. c. 17. (p) Scheuchzer. Physic. Sacr. p. 976, 977. (q) Suidas in voce so Theodoret. (r) De Motu Marium & Vent. c. 6. Vid. Senecae Nat. Quaest. l. 5. c. 9. (s) Saturnal. l. 7. c. 16. (t) De Facie Lunae, in tom. 2. p. 933. (u) The Second Voyage in Eden's Travels, p. 350. 2. (w) "----The parching air----Burns frore (frosty) and cold performs the effect of fire". Milton's Paradise Lost, l. 2. v. 594.
John Wesley
121:6 Smite - With excessive heat. Moon - With that cold and moisture which come into the air by it. Intemperate heats and colds are the springs of many diseases.
Robert Jamieson, A. R. Fausset and David Brown
121:6 God keeps His people at all times and in all perils.
nor the moon by night--poetically represents the dangers of the night, over which the moon presides (Gen 1:16).
120:6120:6: Արեգակն ՚ի տուէ քեզ մի՛ մեղիցէ, եւ մի՛ լուսին ՚ի գիշերի։
6 Ցերեկն արեգակը քեզ չի վնասի, ոչ էլ լուսինը՝ գիշեր ժամանակ:
6 Ցորեկը արեգակը քեզ պիտի չզարնէ, Ո՛չ ալ գիշերը՝ լուսինը։
Արեգակն ի տուէ քեզ մի՛ մեղիցէ, եւ մի՛ լուսին ի գիշերի:

120:6: Արեգակն ՚ի տուէ քեզ մի՛ մեղիցէ, եւ մի՛ լուսին ՚ի գիշերի։
6 Ցերեկն արեգակը քեզ չի վնասի, ոչ էլ լուսինը՝ գիշեր ժամանակ:
6 Ցորեկը արեգակը քեզ պիտի չզարնէ, Ո՛չ ալ գիշերը՝ լուսինը։
zohrab-1805▾ eastern-1994▾ western am▾
120:6120:6 Днем солнце не поразит тебя, ни луна ночью.
120:7 κύριος κυριος lord; master φυλάξει φυλασσω guard; keep σε σε.1 you ἀπὸ απο from; away παντὸς πας all; every κακοῦ κακος bad; ugly φυλάξει φυλασσω guard; keep τὴν ο the ψυχήν ψυχη soul σου σου of you; your
120:7 אֲֽנִי־ ʔˈᵃnî- אֲנִי i שָׁ֭לֹום ˈšālôm שָׁלֹום peace וְ wᵊ וְ and כִ֣י ḵˈî כִּי that אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak הֵ֝֗מָּה ˈhˈēmmā הֵמָּה they לַ la לְ to † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
120:7. Dominus custodiet te ab omni malo custodiat animam tuamThe Lord keepeth thee from all evil: may the Lord keep thy soul.
6. The sun shall not smite thee by day, nor the moon by night.
The sun shall not smite thee by day, nor the moon by night:

120:6 Днем солнце не поразит тебя, ни луна ночью.
120:7
κύριος κυριος lord; master
φυλάξει φυλασσω guard; keep
σε σε.1 you
ἀπὸ απο from; away
παντὸς πας all; every
κακοῦ κακος bad; ugly
φυλάξει φυλασσω guard; keep
τὴν ο the
ψυχήν ψυχη soul
σου σου of you; your
120:7
אֲֽנִי־ ʔˈᵃnî- אֲנִי i
שָׁ֭לֹום ˈšālôm שָׁלֹום peace
וְ wᵊ וְ and
כִ֣י ḵˈî כִּי that
אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak
הֵ֝֗מָּה ˈhˈēmmā הֵמָּה they
לַ la לְ to
† הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
120:7. Dominus custodiet te ab omni malo custodiat animam tuam
The Lord keepeth thee from all evil: may the Lord keep thy soul.
6. The sun shall not smite thee by day, nor the moon by night.
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Adam Clarke: Commentary on the Bible - 1831
121:7: The Lord shall preserve thee from all evil - Spiritual and corporeal, natural and moral.
He shall preserve thy soul - Take care of thy life, and take care of thy soul.
Albert Barnes: Notes on the Bible - 1834
121:7: The Lord shall preserve thee from all evil - This is an advance of the thought. The psalmist had in the pRev_ious verses specified some particular evils from which he says God would keep those who put their trust in him. He now makes the remark general, and says that God would not only preserve from these particular evils, but would keep those who trusted in him from all evil: he would be their Protector in all the perils of life.
He shall preserve thy soul - Thy life. See Psa 41:2; Psa 97:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
121:7: preserve: Psa 91:9, Psa 91:10; Job 5:19-27; Pro 12:21; Mat 6:13; Rom 8:28, Rom 8:35-39; Ti2 4:18
he shall: Psa 34:22, Psa 41:2, Psa 97:10, Psa 145:20
John Gill
121:7 Thee Lord shall preserve them from all evil,.... The Word of the Lord, as the Targum. Not from the evil of affliction, though from that as a penal evil; or as a real one, it being made to work for good: but from the evil of sin; not from the being or commission of it; but from its dominion and damning power, or from a final and total falling away by it: and from the evil of the world; not from tribulation in it, nor from the reproach or persecution of it; but from the wickedness and lusts that are in it, and from the wicked men of it, their power, rage, and fury: and from the evil one, Satan; not from his temptations, but from sinking under them, and perishing by them; see Jn 17:12;
he shall preserve thy soul: he preserves the bodies of his people, oftentimes from diseases and disasters, and from death, till the appointed time comes; and then he preserves their dust in the grave, and raises it up at the last day; but more especially their souls, the redemption and salvation of which he undertook, and has effected; and which are preserved by him safe to his coming, kingdom, and glory.
120:7120:7: Տէր պահեսցէ զքեզ յամենայն չարէ, պահեսցէ Տէր զանձն քո։
7 Տէրը քեզ կը պահպանի ամէն չարիքից, Տէրը կը պահպանի քեզ:
7 Տէրը քեզ ամէն չարէն պիտի պահպանէ, Քու անձդ պիտի պահպանէ։
Տէր պահեսցէ զքեզ յամենայն չարէ, պահեսցէ Տէր զանձն քո:

120:7: Տէր պահեսցէ զքեզ յամենայն չարէ, պահեսցէ Տէր զանձն քո։
7 Տէրը քեզ կը պահպանի ամէն չարիքից, Տէրը կը պահպանի քեզ:
7 Տէրը քեզ ամէն չարէն պիտի պահպանէ, Քու անձդ պիտի պահպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
120:7120:7 Господь сохранит тебя от всякого зла; сохранит душу твою [Господь].
120:8 κύριος κυριος lord; master φυλάξει φυλασσω guard; keep τὴν ο the εἴσοδόν εισοδος inroad; entrance σου σου of you; your καὶ και and; even τὴν ο the ἔξοδόν εξοδος exodus σου σου of you; your ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
120:8. Dominus custodiat exitum tuum et introitum tuum amodo et usque in aeternumMay the Lord keep thy coming in and thy going out; from henceforth now and for ever.
7. The LORD shall keep thee from all evil; he shall keep thy soul.
The LORD shall preserve thee from all evil: he shall preserve thy soul:

120:7 Господь сохранит тебя от всякого зла; сохранит душу твою [Господь].
120:8
κύριος κυριος lord; master
φυλάξει φυλασσω guard; keep
τὴν ο the
εἴσοδόν εισοδος inroad; entrance
σου σου of you; your
καὶ και and; even
τὴν ο the
ἔξοδόν εξοδος exodus
σου σου of you; your
ἀπὸ απο from; away
τοῦ ο the
νῦν νυν now; present
καὶ και and; even
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
120:8. Dominus custodiat exitum tuum et introitum tuum amodo et usque in aeternum
May the Lord keep thy coming in and thy going out; from henceforth now and for ever.
7. The LORD shall keep thee from all evil; he shall keep thy soul.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. "Господь будет охранять выхождение твое и вхождение твое" - сохранит Израиля, где бы он ни был - в доме ли или вне его. Весь псалом представляет молитву к Богу о подкреплении во время плена и об освобождении из него.

Этот псалом употребляется на полуночнице, имеющей в основе своего происхождения притчу Иисуса Христа о Женихе, пришедшем в полночь, и о десяти девах. Эта притча указывает на неожиданность наступления Страшного Суда, почему Церковь внушает верующим бодрствование о своем поведении, постоянную молитву к Богу и веру только в Него одного.
Adam Clarke: Commentary on the Bible - 1831
121:8: Thy going out and thy coming in - Night and day - in all thy business and undertakings; and this through the whole course of thy life: for evermore.
Albert Barnes: Notes on the Bible - 1834
121:8: The Lord shall preserve thou going out and thy coming in - Preserve thee in going out and coming in; in going from thy dwelling, and returning to it; in going from home and coming back; that is, everywhere, and at all times. Compare Deu 28:6. See the notes also at Job 5:24. "From this time forth, and even foRev_ermore." Through this life and for ever. This is the gracious assurance which is made to all who put their trust in God. At home and abroad; in the house, in the field, and by the way; on the land and on the ocean; in their native country and in climes remote; on earth, in the grave, and in the eternal world, they are always safe. No evil that will endanger their salvation can befal them; nothing can happen to them here but what God shall see to be conducive to their ultimate good; and in the heavenly world they shall be safe foRev_er from every kind of evil, for in that world there will be no sin, and consequently no need of discipline to prepare them for the future.
"In foreign realms, and lands remote,
Supported by thy care,
Through burning climes they pass unhurt,
And breathe in tainted air.
When by the dreadful tempest borne,
High on the broken wave,
They know thou art not slow to hear,
Nor impotent to save.
The storm is laid - the winds retire,
Obedient to thy will;
The sea that roars at thy command,
At thy command is still.
In midst of dangers, fears, and death,
Thy goodness we'll adore;
We'll praise thee for thy mercies past,
And humbly hope for more.
Our life, while thou preserv'st that life,
Thy sacrifice shall be;
And death, when death shall be our lot,
Shall join our souls to thee."
Addison's Spec.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
121:8: thy going out: Deu 28:6, Deu 28:19; Sa2 5:2; Ezr 8:21, Ezr 8:31; Pro 2:8, Pro 3:6; Jam 4:13-16
from this time: Psa 113:2, Psa 115:18
Geneva 1599
121:8 The LORD shall preserve thy (d) going out and thy coming in from this time forth, and even for evermore.
(d) Whatever you attempt will have good success.
John Gill
121:8 The Lord shall preserve thy going out, and thy coming in,.... In transacting all the business of life, in going in and out about it; in all ways, works, and conversation; in journeying and travelling; in all affairs, civil and religious; and not only preserve, but prosper in all, Ps 1:3; the Lord blessing him, coming in and going out, Deut 28:6; and such, with the poet (x), are said to go with a good or prosperous foot. And such persons, in the Punic language, are called Namphanians, as Austin observes (y); who says the word signifies a man of a good foot: and the word seems to be the contraction of , which signifies "his good" or "pleasant foot" (z); and so one that, wherever he comes and goes, things prosper with him, and with those that are in connection with him: such an one was Jacob in the house of Laban, whom the Lord blessed, as he says, "since my coming", or at "my foot"; see Gill on Gen 30:30; and such a foot Joseph had wherever he went, Gen 39:5. Arama interprets it of a man's going out into the air of this world, and of his entrance into the world to come. The Targum is,
"the Lord will keep thy going out to business, and thy coming in to study in the law.''
from this time forth, and even for evermore; for the Lord not only preserves his people in life and at death, but in heaven, to all eternity; in the utmost safety and peace from all molestations by men or devils, and from their wrath and malice: not only his purpose and decree, but his power and providence, are the vast gulf between the one and the other; by means of which the wicked cease from troubling, and the weary are at rest, Lk 16:26.
(x) Virgil. Aeneid. l. 8. "Adi pede sacra secundo"; & l. 10. "adsis pede diva secundo." (y) Epist. 44. (z) Vid. Sterringae Philol. Sacr. p. 169. Reinesium de Lingua Punica, c. 8. s. 10.
Robert Jamieson, A. R. Fausset and David Brown
121:8 thy going out, &c.--all thy ways (Deut 28:19; Ps 104:23).
evermore--includes a future state.
120:8120:8: Տէր պահեսցէ զմուտ եւ զել քո՝ յայսմ հետէ մինչեւ յաւիտեան։ Տունք. ը̃։
8 Տէրը կը հսկի քո մուտքն ու ելքը՝ այսուհետեւ մինչեւ յաւիտեան:
8 Տէրը քու ելլելդ ու մտնելդ պիտի պահպանէ Ասկէ յետոյ մինչեւ յաւիտեան։
Տէր պահեսցէ զմուտ եւ զել քո յայսմ հետէ մինչեւ յաւիտեան:

120:8: Տէր պահեսցէ զմուտ եւ զել քո՝ յայսմ հետէ մինչեւ յաւիտեան։ Տունք. ը̃։
8 Տէրը կը հսկի քո մուտքն ու ելքը՝ այսուհետեւ մինչեւ յաւիտեան:
8 Տէրը քու ելլելդ ու մտնելդ պիտի պահպանէ Ասկէ յետոյ մինչեւ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
120:8120:8 Господь будет охранять выхождение твое и вхождение твое отныне и вовек.
8. The LORD shall keep thy going out and thy coming in, from this time forth and for evermore.
The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore:

120:8 Господь будет охранять выхождение твое и вхождение твое отныне и вовек.
8. The LORD shall keep thy going out and thy coming in, from this time forth and for evermore.
ru▾ erva_1895▾