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Mazmur 121

7 terjemahan · baca melalui 12 tradisi.

NCB · Alkitab Konsensus Baru

1I lift up my eyes to the mountains. From where does my help come? 2My help comes from the LORD, Maker of heaven and earth. 3He will not let your foot slip; your keeper will not slumber. 4Look, he who keeps Israel will neither slumber nor sleep. 5The LORD is your keeper; the LORD is your shade at your right hand. 6By day the sun will not strike you, nor moon by night. 7The LORD will keep you from all evil; he will keep your soul. 8The LORD will keep your going out and your coming in, from this time forward and forever.

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Hal yang disepakati oleh tradisi

Universally across all families, the psalmist identifies the Creator of heaven and earth as the sole source of help and security, with the text broadly providing a paradigm for the Christian pilgrimage and spiritual journey. Interpretations of the 'hills' in verse 1 are disputed, as traditions divide over whether the imagery represents the human temptation to rely on earthly powers and works-righteousness, refers specifically to God's covenant sanctuary at Mount Zion, or serves as an allegory… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The psalm provides a paradigm for the Christian pilgrimage and spiritual journey. (8 affirm)

Letak perbedaan tradisi

  • The 'hills' in verse 1 are interpreted allegorically as great spiritual authorities, such as the prophets and apostles.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: DENY; anabaptist: DENY; pentecostal: DENY

  • The 'hills' in verse 1 represent the human temptation to rely on earthly powers, idolatry, human strength, or works-righteousness rather than the Creator.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; anabaptist: AFFIRM; pentecostal: QUALIFY

  • The 'hills' in verse 1 refer specifically to Mount Zion and Moriah, directing the pilgrim's faith toward God's covenant sanctuary.

    lutheran: DENY; reformed: QUALIFY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: DENY; pentecostal: DENY

  • Looking to the Maker of heaven and earth is used to stimulate faith for direct, supernatural intervention during acute physical crises.

    lutheran: DENY; anabaptist: DENY; pentecostal: AFFIRM; restorationist: DENY

  • The sun and moon are interpreted allegorically as representing open, daytime persecutions and hidden, nocturnal spiritual attacks or mutable worldly fortunes.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: QUALIFY

  • The promise to preserve the soul from 'all evil' guarantees spiritual preservation and ultimate salvation amidst suffering, rather than immunity from earthly affliction or physical harm.

    lutheran: AFFIRM; baptist: QUALIFY; methodist: DENY; anabaptist: AFFIRM; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The promise to preserve the believer from 'all evil' encompasses a guarantee of physical preservation and divine healing, rather than being limited to spiritualized comfort.

    orthodox: QUALIFY; lutheran: DENY; baptist: DENY; anabaptist: DENY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The promise to preserve the soul from 'all evil' undergirds the doctrine of the final perseverance of the saints, ensuring the elect are secure from total apostasy.

    reformed: AFFIRM; baptist: QUALIFY; methodist: DENY

  • The promise to preserve the soul from 'all evil' is understood relationally as providing sufficient preserving grace for a holy life, conditioned upon the believer continually looking to God.

    lutheran: DENY; baptist: QUALIFY; methodist: AFFIRM

  • The assurance of God keeping the 'soul' is understood holistically as preserving the person's entire life, reflecting a conditionalist anthropology.

    anabaptist: DENY; adventist: AFFIRM

  • The promise of God guarding the 'going out and coming in' is utilized as a formal blessing and warrant to pray for physical safety during earthly travel.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: QUALIFY

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

Psalm 121 (numbered 120 in the Septuagint and Vulgate) is a Song of Ascents, originally sung by pilgrims journeying toward the temple in Jerusalem. The psalmist asks where his help originates (v. 1) and answers that it comes exclusively from Yahweh, the Creator of heaven and earth (v. 2). The text outlines a deep confession of trust in God as the vigilant, unsleeping Guardian of Israel (vv. 3-4). The Lord provides continuous protection, acting as a shade against natural hazards and the elements (vv. 5-6), and promises to preserve the traveler's soul and physical movements entirely, from the present moment into eternity (vv. 7-8). Reception: Within the Catholic communion, drawing on both Eastern and Latin patristic traditions, this psalm (Psalm 120 in traditional numbering) maps the soul's spiritual ascent to God. Augustine of Hippo famously interprets the 'mountains' or 'hills' (v. 1) as the great spiritual authorities—apostles, prophets, and angels—who dispense divine grace; however, he insists that while the soul is illuminated by them, it must look beyond them to the Lord of heaven and earth (v. 2) as the ultimate source of saving help. In the Greek tradition, Origen views the 'ascents' as the progressive elevation of the soul, emphasizing reliance on the unsleeping Word of God (v. 4) to guard against spiritual complacency and sin. Typologically, Latin commentators like Cassiodorus read the protection from the sun and moon (v. 6) allegorically: divine shielding from the 'sun' signifies protection from open, burning persecutions or the heat of carnal vice, while protection from the 'moon' represents deliverance from hidden snares, nocturnal demons, or the mutable, ever-changing fortunes of the earthly world.

Eastern Orthodox

In its original historical context, Psalm 121 (numbered 120 in the Septuagint) is a 'Song of Ascents' sung by pilgrims traveling to Jerusalem. The psalmist lifts his eyes to the hills—often representing the high places of danger, difficulty, or competing pagan shrines—and declares that true help comes solely from the Lord, the Creator of heaven and earth. The psalm proceeds as a litany of assurance, promising God's vigilant, sleepless protection over the pilgrim. It emphasizes that the Lord will physically shelter the traveler from environmental dangers (the sun and the moon) and comprehensively guard their whole life and every journey ('going out and coming in') forever. Reception: The Eastern Orthodox tradition receives Psalm 120 (LXX) as a text of divine providence and spiritual warfare, mapping the pilgrim's physical journey onto the soul's ascent toward God. Patristic exegesis routinely reads the natural imagery allegorically. Origen interprets the 'mountains' (v. 1) as the prophets and apostles to whom the believer looks for divine wisdom, while recognizing that ultimate help comes only from God who made them. John Chrysostom reads the promise that the foot will not be moved (v. 3) as the believer's steadfastness in faith and virtue, preventing a slip into sin. The 'sun' and 'moon' (v. 6) are frequently allegorized by ascetics and Fathers: the sun represents visible, daytime temptations or the burning heat of the passions, while the moon represents hidden, nocturnal demonic attacks or the mutability of worldly circumstances. God's sleeplessness (v. 4) is praised as the unceasing operation of divine providence.

Oriental Orthodox

Psalm 121 is a 'Song of Ascents' expressing a pilgrim's absolute reliance on the Lord. The psalmist lifts their eyes to the hills but locates true help only in the Creator of heaven and earth (vv. 1-2). The psalm describes God as a vigilant, unslumbering guardian (vv. 3-4) who provides shade and protection from the elemental extremes of the sun and moon (v. 6). It concludes with a comprehensive assurance that the Lord will preserve the traveler's soul, both in their immediate journeys ('going out and coming in') and for eternity (vv. 7-8). Reception: Within the Oriental Orthodox communion, this psalm is received as a profound declaration of Christ's divine vigilance. The miaphysite christology of the Alexandrian and Syriac traditions naturally applies the assertion that the Keeper of Israel 'shall neither slumber nor sleep' (vv. 3-4) to the incarnate Word. Cyril of Alexandria juxtaposes this verse with Gospel narratives of Christ sleeping in a boat; while His human flesh genuinely rested, His divine nature remained the unslumbering watchman of creation. Furthermore, ascetic and monastic readers have historically interpreted the 'sun' and 'moon' (v. 6) typologically as representing varying spiritual perils—such as the burning heat of daytime passions and the subtle, hidden temptations of the night—relying on the Creator (v. 2) to shield the soul from all such evil (v. 7).

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1I will lift up my eyes to the hills. Where does my help come from? 2My help comes from Yahweh, who made heaven and earth. 3He will not allow your foot to be moved. He who keeps you will not slumber. 4Behold, he who keeps Israel will neither slumber nor sleep. 5Yahweh is your keeper. Yahweh is your shade on your right hand. 6The sun will not harm you by day, nor the moon by night. 7Yahweh will keep you from all evil. He will keep your soul. 8Yahweh will keep your going out and your coming in, from this time forward, and forever more.

KJV · King James Version

1I will lift up mine eyes unto the hills, from whence cometh my help. 2My help cometh from the Lord, which made heaven and earth. 3He will not suffer thy foot to be moved: he that keepeth thee will not slumber. 4Behold, he that keepeth Israel shall neither slumber nor sleep. 5The Lord is thy keeper: the Lord is thy shade upon thy right hand. 6The sun shall not smite thee by day, nor the moon by night. 7The Lord shall preserve thee from all evil: he shall preserve thy soul. 8The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore.

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Perbedaan yang mengubah makna (7)
  • v2 [lexical]: action verb versus stative verb for the origin of help — “cometh” (KJV, ASV, DARBY, WEBSTER) vs “is” (YLT, DRC) vs “comes” (WEB)
  • v5 [lexical]: rendering of the divine name YHWH — “The Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v5 [lexical]: terms for the protector and rendering of the divine name YHWH — “thy keeper the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “your Yahweh” (WEB) vs “preserver Jehovah” (YLT)
  • v5 [lexical]: literal 'shade' versus figurative 'protection' — “thy shade upon thy” (KJV, ASV, DARBY, WEBSTER) vs “your on your” (WEB) vs “on” (YLT) vs “protection” (DRC)
  • v6 [grammatical]: future versus present tense auxiliary — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “doth” (YLT)
  • v7 [grammatical]: choice of verb for protection and declarative versus optative mood — “will keep” (ASV, DARBY) vs “will keep your” (WEB) vs “he shall preserve thy” (KJV) vs “doth” (YLT) vs “will” (WEBSTER) vs “may the Lord keep” (DRC)
  • v8 [stylistic]: order of the paired terms for departure and arrival — “out” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “in” (DRC)

Di balik halaman ini

Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex tradition.

Nama-nama ilahi: YHWH (the LORD).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

Academic exegesis of Psalm 121 begins with form-critical and philological observations regarding its grammar and structure. Philologists note that the opening of verse 1 is an interrogative ('From where does my help come?') rather than a relative clause as older translations rendered it. This question establishes a problem that is immediately answered in verse 2. Textual scholars highlight the dramatic shift in pronouns between verses 1-2, which use the first person, and verses 3-8, which pivot entirely to the second and third person. Furthermore, the text is unified by the Hebrew Leitwort (leading word) 'shamar' (to keep, guard, or preserve), which appears six times across verses 3, 4, 5, 7, and 8. In its ancient Near Eastern context, the imagery of verse 6 addresses specific environmental and mythological threats; the sun striking by day refers to heatstroke, while the moon striking by night reflects widespread ancient beliefs in lunar demons or moon-induced illness. Additionally, the assertion in verses 3 and 4 that Israel's keeper does not slumber functions as a contrast against ancient Near Eastern mythologies where deities required sleep.

Jewish interpretation

Psalm 121 is a 'Song of Ascents' (Shir HaMa'alot, though uniquely vocalized here as Shir LaMa'alot, a song 'for' the ascents). In its immediate context, it is a psalm of profound trust and assurance, likely composed for pilgrims journeying to Jerusalem or as a general prayer for travelers and exiles. The speaker looks toward the mountains—either the treacherous hills of the journey or the final destination of Mount Zion—and asks where help will come from. The response is an immediate confession of faith in the Creator. The text then shifts from the first person ('I', 'my') in verses 1-2 to the second person ('you', 'your') in verses 3-8, unfolding as a series of divine promises. God is characterized as the ultimate 'Shomer' (Keeper/Guardian) who provides unceasing vigilance (neither slumbering nor sleeping), shielding the traveler from daytime heat, nighttime hazards, and all forms of physical and spiritual evil from the present into eternity.

Latter-day Saint

In its immediate context as a Song of Ascents, Psalm 121 is a pilgrim's hymn of trust. The psalmist questions where help originates, rhetorically looking to the hills, and answers that true security comes solely from Yahweh, the Creator. The text emphasizes God's vigilant, unceasing protection—He does not slumber, and He preserves the traveler from the physical dangers of sun and moon, guarding their going out and coming in (vv. 1-8).

Jehovah's Witnesses

Psalm 121 is a 'Song of the Ascents,' a pilgrim song. The psalmist looks toward the mountains and asks where help originates. The answer is unequivocal: help comes exclusively from the Creator of heaven and earth. The psalm proceeds with a series of assurances: Israel's Guardian does not sleep or slumber; he provides protective shade; he guards against the striking of the sun by day and the moon by night. Finally, the Guardian promises to preserve the worshiper from all evil, keeping their 'soul' and overseeing all their coming and going from now into eternity.

Pilihan terjemahan yang dibuat NCB (21)
  • v1: mountains — Prioritizes lexical precision for the Hebrew 'harim', contrasting with smaller hills.
  • v1: From where does my help come? — Follows the academic panel's grammatical analysis that the clause is an interrogative framing a problem, rather than a relative clause.
  • v1: I lift up my eyes... my help — Preserves the 1st-person singular pronouns to distinctly set up the structural shift to 2nd and 3rd person in the following verses.
  • v2: comes — Conveys the active sense of the implied imperfect verb from the preceding verse.
  • v2: heaven and earth — Preserves the specific absence of the definite article on both nouns in the original text.
  • v2: Maker — Capitalizes the participle as a recognized divine title.
  • v3: He will not — Renders the negative particle 'al' as a strong declarative assurance, common in the Psalms context.
  • v3: let — Employs modern English idiom in place of the archaic 'suffer'.
  • v3: slip — Provides a more natural contemporary expression for a foot faltering.
  • v3: your foot... your keeper — Preserves the abrupt grammatical shift to 2nd-person singular following the 1st-person introduction.
  • v4: Look — Replaces the archaic 'Behold' with a genuinely contemporary interjection.
  • v4: keeps Israel — Preserves the grammatical expansion of scope to the 3rd-person collective.
  • v5: the LORD — Follows the divine-name map for rendering YHWH.
  • v5: shade — Preserves the literal physical imagery of the Hebrew 'tzel' rather than interpreting it abstractly as protection.
  • v6: strike — Accurately reflects the acute physical and environmental threat described by the academic panel.
  • v6: nor moon — Deliberately flattens English convention to preserve the notable absence of the Hebrew definite article on 'moon', contrasting with 'the sun'.
  • v6: By day the sun... nor moon by night — Retains the precise temporal-celestial chiasm of the original lineation.
  • v6: will — Employs standard modern English for future tense over the archaic 'shall'.
  • v7: keep — Consistently preserves the repetition of the Leitwort 'shamar' spanning verses 3, 4, 5, 7, and 8.
  • v7: soul — Maintains 'soul' as disputed among traditions regarding holistic physical preservation versus purely spiritual preservation.
  • v8: going out and coming in — Maintains the exact sequential order of the Hebrew paired merism.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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