The Mood of Ps 121:3

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Exegetical issues for Psalm 121:

Introduction

The Hebrew text of Psalm 121:3 reads as follows:[1]

אַל־יִתֵּ֣ן לַמּ֣וֹט רַגְלֶ֑ךָ
אַל־יָ֝נ֗וּם שֹֽׁמְרֶֽךָ׃

The following two translations illustrate the main difficulty in this verse:

  • "He will not let your foot be moved; he who keeps you will not slumber" (ESV)
  • "May he not allow your foot to slip! May your protector not sleep!" (NET)

According to the ESV, the clauses in this verse are assertives, making statements about the future. According to the NET, however, the clauses are directives, expressing a prayer or a wish. Both translations read the same text, but they disagree on its interpretation. The disagreement centers around the verse's use of the negator אַל.[2]

Argument Maps

Assertive

Most modern European translations interpret the clauses in v. 3 as assertions. The ESV, for example, says, "He will not let your foot be moved; he who keeps you will not slumber" (cf. KJV, NRSV, NIV, NLT, CSB, GNT, CEV, NJPS, REB, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR, NBS, NVS78P, BDS, RVR95, BTX4, NVI). 


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[Assertive]: The clauses in v. 3 are assertive, making a claim or prediction: "He will not..." (Ibn Ezra: כמו לא "just as לא" :C:). #dispreferred
 + <Context>: The context requires understanding the clauses in v. 3 as assertive: "He will not..." (see esp. v. 4). #dispreferred
  + [v. 4]: "Look! The one who guards Israel will not (לא) doze off or fall asleep" (v. 4).#dispreferred
 + <Long yiqtol (ינום)>: The negator אַל is followed "not by the short form of the verb \[ינם\], which is usual for jussive interpretation, but rather by the long form \[ינום\], which speaks in favor of the indicative" (Zenger 2011, 316 :C:). #dispreferred
  <_ <Long yiqtols with directive semantics>: Jussives (yiqtol verbs with directive semantics) can be long (e.g., ינום) or short (e.g., ינם) (see GKC §107p :G:; cf. Gentry 1998, 22–24 :A:). Elsewhere, when preceded by אַל, long yiqtols have directive semantics.
   + [Long yiqtols with אַל]: E.g., "Escape for your life. Do not look back (אַל־תַּבִּיט) or stop anywhere in the valley" (Gen 19:17, ESV; cf. Josh 1:7; 1 Sam 25:25; examples cited in GKC §107p :G:).
 - <Ungrammatical (אַל vs. לֹא)>: If the clauses were assertive, then they would have לֹא instead of אַל. Interpreting the clauses as simple statements, as if it read לֹא instead of אַל, is "completely ungrammatical" (Hupfeld 1871, 290 :C:).
  + <אַל vs. לֹא>: "The negative morpheme אַל is only used in prohibitions" (Sjörs 2018, 167 :M:), whereas the negator לֹא "is typically used to negate independent verbal clauses which act as statements" (BHRG §41.9 :G:).
   <_ <Special use of אַל with jussive>: "אַל with the jussive (or imperfect...) is used sometimes to express the conviction that something cannot or should not happen" (GKC §109e :G:). #dispreferred
    + [Special use of אַל with jussive]: Pss 34:6; 41:3; 50:3; Prov 3:25; Job 5:22; 20:17; 40:32 (GKC §109e :G:; see also Gen 49:6; Prov 12:28, cited by Ibn Ezra :C:). #dispreferred
     - <Not compelling>: "None of the examples in GKC for this use of the jussive are compelling" (NET Bible note).


Argument Mapn0AssertiveThe clauses in v. 3 are assertive, making a claim or prediction: "He will not..." (Ibn Ezra: כמו לא "just as לא" 🄲). n1v. 4"Look! The one who guards Israel will not (לא) doze off or fall asleep" (v. 4).n4ContextThe context requires understanding the clauses in v. 3 as assertive: "He will not..." (see esp. v. 4). n1->n4n2Long yiqtols with אַלE.g., "Escape for your life. Do not look back (אַל־תַּבִּיט) or stop anywhere in the valley" (Gen 19:17, ESV; cf. Josh 1:7; 1 Sam 25:25; examples cited in GKC §107p 🄶).n6Long yiqtols with directive semanticsJussives (yiqtol verbs with directive semantics) can be long (e.g., ינום) or short (e.g., ינם) (see GKC §107p 🄶; cf. Gentry 1998, 22–24 🄰). Elsewhere, when preceded by אַל, long yiqtols have directive semantics.n2->n6n3Special use of אַל with jussivePss 34:6; 41:3; 50:3; Prov 3:25; Job 5:22; 20:17; 40:32 (GKC §109e 🄶; see also Gen 49:6; Prov 12:28, cited by Ibn Ezra 🄲). n9Special use of אַל with jussive"אַל with the jussive (or imperfect...) is used sometimes to express the conviction that something cannot or should not happen" (GKC §109e 🄶). n3->n9n4->n0n5Long yiqtol (ינום)The negator אַל is followed "not by the short form of the verb [ינם], which is usual for jussive interpretation, but rather by the long form [ינום], which speaks in favor of the indicative" (Zenger 2011, 316 🄲). n5->n0n6->n5n7Ungrammatical (אַל vs. לֹא)If the clauses were assertive, then they would have לֹא instead of אַל. Interpreting the clauses as simple statements, as if it read לֹא instead of אַל, is "completely ungrammatical" (Hupfeld 1871, 290 🄲).n7->n0n8אַל vs. לֹא"The negative morpheme אַל is only used in prohibitions" (Sjörs 2018, 167 🄼), whereas the negator לֹא "is typically used to negate independent verbal clauses which act as statements" (BHRG §41.9 🄶).n8->n7n9->n8n10Not compelling"None of the examples in GKC for this use of the jussive are compelling" (NET Bible note).n10->n3


Directive (preferred)

Some modern European translations interpret the clauses in v. 3 as directives, expressing wishes or prayers. The NET, for example, says, "May he not allow your foot to slip! May your protector not sleep!" (cf. NJB). This translation is well-represented among the French translations consulted (so S21, NFC, PDV2017, TOB). 


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[Directive]: The clauses in v. 3 are directive, expressing a wish, prayer, or blessing: "May he not...!" (cf. Hupfeld 1871, 290: "a wish" :C:; Goldingay 2006, 457 :C:; IBHS §34.3: a "prayer" :G:)
 + <אַל>: The use of the negator אַל (instead of לֹא) implies a directive function.
  + <אַל vs. לֹא>: "The negative morpheme אַל is only used in prohibitions" (Sjörs 2018, 167 :M:), whereas the negator לֹא "is typically used to negate independent verbal clauses which act as statements" (BHRG §41.9 :G:).
 + <Poetic context>: Interpreting the clauses in v. 3 as directives, expressing a prayer or blessing, fits well in the poetic-structural context.
  + <Parallelism of intensification (vv. 3–4)>: Verse 3 communicates a wish or prayer ("may he not...!"), which, in v. 4, "with the repetition of the sentence with לֹא and the confirming הִנֵּה, rises to a definite (objective) assurance or article of faith, thus producing a beautiful intensification of both verses" (Hupfeld 1871, 290 :C:).
  + <ABAB structure in vv. 1-4>: Interpreting verse 3 as a wish or blessing ("May he not let your foot slip...!") makes "a stylistic parallel with verse 1 in which a question is posed concerning the origin of protection. Both lines (vv. 1 and 3) raise possibilities that are considered invalid for the pilgrim; in a sense they provide a foil for the confessions that follow (vv. 2 and 4) and make those confessions more striking. In this schema of parallelism 'maker of heaven and earth' (121:2b) qualifies 'my help' (121:1b), and 'keeper of Israel' (121:4v) defines 'your keeper' (121:3b)" (Creach 1996, 49–50 :A:).
 + <Ancient translations>: The ancient Greek and Latin translations use the subjunctive mood to translate the verbs in this verses, implying that they interpreted the clauses as directives (prayers or wishes).
  + [Ancient translations]: LXX: μὴ δῷς... μηδὲ νυστάξῃ; Aquila, Symmachus, Theodotion: μὴ δῴης; Jerome (iuxta Hebr.): non det... nec dormitet.
   <_ <Second person>: The ancient Greek translations have second-person verbs ("do not let"), which make more sense with a directive interpretation. By contrast, the Hebrew text has third-person verbs.  #dispreferred
 - <Context>: "To regard this as an optative is from the context impossible" (GKC §107p :G:; cf. Baethgen 1904, 375 :C:). #dispreferred
  + <v. 4>: "Its usual lexical meaning as introducing a negative wish... is possible in v 3a, but hardly in v 3b in the light of v 4" (Allen, 2002, 204 :C:).#dispreferred
   + [v. 4]: "Look! The one who guards Israel will not (לא) doze off or fall asleep" (v. 4).#dispreferred
   - <הִנֵּה in v. 4>: The particle הִנֵּה at the beginning of v. 4 signals to the reader that the information in v. 4 is "noteworthy or newsworthy with respect to the other discourse active information" (Miller-Naudé and van der Merwe 2011, 79 :A:). Specifically, it signals that the content of v. 4 "modifies the content or implicatures of statements in the preceding cotext," providing either confirmation, elaboration, or a clarification (Miller-Naudé and van der Merwe 2011, §3.3.2 :A:). The הִנֵּה makes the most sense if v. 4 (an emphatic affirmation) goes beyond what was said in v. 3 (a prayer, with the implication of it possibly not being granted).
 + <הִנֵּה in v. 4>


Argument Mapn0DirectiveThe clauses in v. 3 are directive, expressing a wish, prayer, or blessing: "May he not...!" (cf. Hupfeld 1871, 290: "a wish" 🄲; Goldingay 2006, 457 🄲; IBHS §34.3: a "prayer" 🄶)n1Ancient translationsLXX: μὴ δῷς... μηδὲ νυστάξῃ; Aquila, Symmachus, Theodotion: μὴ δῴης; Jerome (iuxta Hebr.): non det... nec dormitet.n8Ancient translationsThe ancient Greek and Latin translations use the subjunctive mood to translate the verbs in this verses, implying that they interpreted the clauses as directives (prayers or wishes).n1->n8n2v. 4"Look! The one who guards Israel will not (לא) doze off or fall asleep" (v. 4).n11v. 4"Its usual lexical meaning as introducing a negative wish... is possible in v 3a, but hardly in v 3b in the light of v 4" (Allen, 2002, 204 🄲).n2->n11n3אַלThe use of the negator אַל (instead of לֹא) implies a directive function.n3->n0n4אַל vs. לֹא"The negative morpheme אַל is only used in prohibitions" (Sjörs 2018, 167 🄼), whereas the negator לֹא "is typically used to negate independent verbal clauses which act as statements" (BHRG §41.9 🄶).n4->n3n5Poetic contextInterpreting the clauses in v. 3 as directives, expressing a prayer or blessing, fits well in the poetic-structural context.n5->n0n6Parallelism of intensification (vv. 3–4)Verse 3 communicates a wish or prayer ("may he not...!"), which, in v. 4, "with the repetition of the sentence with לֹא and the confirming הִנֵּה, rises to a definite (objective) assurance or article of faith, thus producing a beautiful intensification of both verses" (Hupfeld 1871, 290 🄲).n6->n5n7ABAB structure in vv. 1-4Interpreting verse 3 as a wish or blessing ("May he not let your foot slip...!") makes "a stylistic parallel with verse 1 in which a question is posed concerning the origin of protection. Both lines (vv. 1 and 3) raise possibilities that are considered invalid for the pilgrim; in a sense they provide a foil for the confessions that follow (vv. 2 and 4) and make those confessions more striking. In this schema of parallelism 'maker of heaven and earth' (121:2b) qualifies 'my help' (121:1b), and 'keeper of Israel' (121:4v) defines 'your keeper' (121:3b)" (Creach 1996, 49–50 🄰).n7->n5n8->n0n9Second personThe ancient Greek translations have second-person verbs ("do not let"), which make more sense with a directive interpretation. By contrast, the Hebrew text has third-person verbs. n9->n1n10Context"To regard this as an optative is from the context impossible" (GKC §107p 🄶; cf. Baethgen 1904, 375 🄲). n10->n0n11->n10n12הִנֵּה in v. 4The particle הִנֵּה at the beginning of v. 4 signals to the reader that the information in v. 4 is "noteworthy or newsworthy with respect to the other discourse active information" (Miller-Naudé and van der Merwe 2011, 79 🄰). Specifically, it signals that the content of v. 4 "modifies the content or implicatures of statements in the preceding cotext," providing either confirmation, elaboration, or a clarification (Miller-Naudé and van der Merwe 2011, §3.3.2 🄰). The הִנֵּה makes the most sense if v. 4 (an emphatic affirmation) goes beyond what was said in v. 3 (a prayer, with the implication of it possibly not being granted).n12->n0n12->n11


Conclusion (A)

The clauses in v. 3 are probably directive, expressing a wish, prayer, or blessing. This view best accounts for the poetic structure, the use of הִנֵּה in v. 4, and, most importantly, the choice of the negator אַל instead of לֹא. The ancient Greek and Latin translations, which clearly distinguish realis and irrealis modality, also support this interpretation. In the end, the most decisive argument for this interpretation is based on the use of the negator אַל.

The main objection to this view is that it is "impossible" in the context (GKC §107p). But the movement from prayer in v. 3 to confident assertion in v. 4 matches the movement of question in v. 1 and answer in v. 2.

A. I lift my eyes toward the mountains. Where will my help come from? (v. 1)
B. My help is from YHWH, the one who made heaven and earth. (v. 2)
A. May he not let your foot slip! May the one who guards you not doze off! (v. 3)
B. Indeed, the one who guards Israel will not doze off and will not fall asleep. (v. 4).

These four verses constitute a poetic section with an ABAB structure. In the first half of this section (the first AB, vv. 1–2), the psalmist speaks. The first part of his speech is a rhetorical question – Where will my help come from? – which creates poetic tension. This tension is then resolved in v. 2 (B). Then, in the second half of this section (the second AB, vv. 3–4), another person speaks to the original speaker. This speech, too, follows the same pattern of tension (v. 3) and resolution (v. 4). The prayer, or blessing, in v. 3 implies the possibility of it not being fulfilled. Verse 4 (which begins with the discourse marked "indeed" [הִנֵּה]) then corrects this possible misunderstanding: "Indeed, (YHWH will guard you vigilantly, for) the one who guards Israel does not doze off, and he does not fall asleep."

Research

Translations

Ancient

  • LXX: μὴ δῷς εἰς σάλον τὸν πόδα σου, μηδὲ νυστάξῃ ὁ φυλάσσων σε.[3]
    • Do not give your foot to shaking, nor let him who keeps you slumber.[4]
  • Aquila: μὴ δῴης εἰς σφαλμὸν πόδα σου[5]
  • Symmachus: μὴ δῴης περιτραπῆναι[6]
  • Theodotion: μὴ δῴης εἰς σάλον[7]
  • Jerome (iuxta Hebr.): non det in commotionem pedem tuum nec dormitet qui custodit te
    • May he not let your foot slip, and may the one who guards you not sleep.
  • Peshitta: ܠܐ ܢܬܠ ܪܓܠܟ ܠܙܘܥܬܐ܂ ܘܠܐ ܢܢܘܡ ܢܛܘܪܟ܂[8]
    • He will not allow your foot to slip; the one who watches over you will not slumber.[9]
  • Targum: לא יתן לאתמוטטא ריגלך לא ינום נטרך׃[10]
    • He will not let your feet waver; your keeper will not slumber.[11]

Modern

Declarative

  • He will not let your foot be moved; he who keeps you will not slumber (ESV; cf. KJV, NRSV, NIV, NLT, CSB, GNT, CEV, NJPS, REB).
  • Er wird deinen Fuß nicht gleiten lassen, und der dich behütet, schläft nicht (LUT; cf. HFA, NGÜ, ELB, EÜ, GNB, ZÜR).
  • Il ne te laissera pas vaciller sur tes jambes ; celui qui te garde ne sommeille pas (NBS; cf. NVS78P, BDS)
  • No dará tu pie al resbaladero ni se dormirá el que te guarda (RVR95, BTX4; cf. NVI)
Emphatic
  • ¡Nunca permitirá que resbales! ¡Nunca se dormirá el que te cuida! (DHH94I)

Imperative

  • May he not allow your foot to slip! May your protector not sleep! (NET; cf. NJB)
  • Qu'il te préserve des faux pas, qu'il te garde sans se relâcher ! (NFC)
  • Qu’il t’empêche de glisser, qu’il ne dorme pas, ton gardien ! (PDV2017)
  • – Qu'il ne laisse pas chanceler ton pied, que ton gardien ne somnole pas! – (TOB)
  • Qu'il ne permette pas à ton pied de trébucher, qu'il ne somnole pas, celui qui te garde! (S21)

Interrogative

  • How could he let your foot stumble? How could he, your guardian, sleep? (NEB)

Secondary Literature

Allen, Leslie. 2002. Psalms 101-150. Vol. 3. Word Biblical Commentary 21. Waco: Word Books.
Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck and Ruprecht.
Creach, Jerome. 1996. “Psalm 121.” Interpretation: A Journal of Bible and Theology 50 (1): 47–51.
Gentry, Peter J. 1998. “The System of the Finite Verb in Classical Hebrew.” Hebrew Studies 39:7–39.
Goldingay, John. 2008. Psalms: Psalms 90-150. Vol. 3. BCOT. Grand Rapids: Baker Academic.
Hupfeld, Hermann. 1871. Die Psalmen. Vol. 4. Gotha: F.A. Perthes.
Ibn Ezra. Ibn Ezra on Psalms.
Miller-Naudé, Cynthia L., and C. H. J. van der Merwe. 2011. “הִנֵּה and Mirativity in Biblical Hebrew.” Hebrew Studies 52:53–81.
Sjörs, Ambjörn. Historical Aspects of Standard Negation in Semitic. Studies in Semitic Languages and Linguistics 91. Leiden/Boston: Brill, 2018.
Zenger, Erich. 2011. “Psalm 121.” In Psalms 3: A Commentary on Psalms 101-150, by Frank Lothar Hossfeld and Erich Zenger, 315–31. Hermeneia. Minneapolis: Augsburg Fortress Publishers.

References

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121:3 Approved

  1. ↑ Text from OSHB. Note that 11Q5 supports this text with one variant: it has a waw conjunction before the second clause (ואל).
  2. ↑ A third interpretation, represented by the NEB (though abandoned in the REB), is also possible: "How could he let your foot stumble? How could he, your guardian, sleep?" This interpretation is an idiomatic rendering of the indicative interpretation, attempting to draw out the emphasis of the negation ("He will certainly not --> "How could he...?").
  3. ↑ Rahlfs 1931. Rahlfs notes in his apparatus that R (the Verona Psalter) and L' (manuscripts in the "Lucianic" group) read δωης instead of δως (cf. Aquila, Symmachus, and Theodotion).
  4. ↑ NETS.
  5. ↑ Göttingen Hexepla Database.
  6. ↑ Göttingen Hexepla Database.
  7. ↑ Göttingen Hexepla Database.
  8. ↑ Comprehensive Aramaic Lexicon.
  9. ↑ Taylor 2020, 533. Note, however, that in Syriac the negative particle ܠܐ is used for both assertive and directive clauses. The Peshitta could also be translated: "May he not allow..." See Sjörs 2018, §7.8.1.
  10. ↑ Comprehensive Aramaic Lexicon. CAL lists a variant reading in v. 3b: לא נאים in place לא נאים.
  11. ↑ Stec 2004, 219. Note, however, that in Late Jewish Literary Aramaic, the negator לא was used to negate directives as well as assertives. The Targum could also be translated: "May he not let..." See Sjörs 2018, §7.8.1.