Mazmur 119:116-117

119:116 Sustain me as you promised, ¹  so that I will live. ² 

Do not disappoint me! ³ 

119:117 Support me, so that I will be delivered.

Then I will focus ⁴  on your statutes continually.

Mazmur 119:133

119:133 Direct my steps by your word! ⁵ 

Do not let any sin dominate me!

Mazmur 121:3

121:3 May he not allow your foot to slip!

May your protector ⁶  not sleep! ⁷ 

Mazmur 121:7

121:7 The Lord will protect you from all harm;

he will protect your life.

Mazmur 121:1

Psalm 121 ⁸ 

A song of ascents. ⁹ 

121:1 I look up ¹⁰  toward the hills.

From where ¹¹  does my help come?

1 Samuel 2:9

2:9 He watches over ¹²  his holy ones, ¹³ 

but the wicked are made speechless in the darkness,

for it is not by one’s own strength that one prevails.

Yeremia 10:23

10:23 Lord, we know that people do not control their own destiny. ¹⁴ 

It is not in their power to determine what will happen to them. ¹⁵ 

[119:116]  ¹ tn Heb “according to your word.”

[119:116]  ² tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:116]  ³ tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame.

[119:117]  ⁴ tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.

[119:133]  ⁵ tn God’s “word” refers here to his law (see v. 11).

[121:3]  ⁶ tn Heb “the one who guards you.”

[121:3]  ⁷ tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.

[121:1]  ⁸ sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.

[121:1]  ⁹ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[121:1]  ¹⁰ tn Heb “I lift my eyes.”

[121:1]  ¹¹ tn The Hebrew term מֵאַיִן (me’ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.

[2:9]  ¹² tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:9]  ¹³ tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

[10:23]  ¹⁴ tn Heb “Not to the man his way.” For the nuance of “fate, destiny, or the way things turn out” for the Hebrew word “way” see Hag 1:5, Isa 40:27 and probably Ps 49:13 (cf. KBL 218 s.v. דֶּרֶךְ 5). For the idea of “control” or “hold in one’s power” for the preposition “to” see Ps 3:8 (cf. BDB 513 s.v. לְ 5.b[a]).

[10:23]  ¹⁵ tn Heb “Not to a man the walking and the establishing his step.”