English Standard Version
The LORD will keep you from all evil; he will keep your life.
King James Bible
The LORD shall preserve thee from all evil: he shall preserve thy soul.
American Standard Version
Jehovah will keep thee from all evil; He will keep thy soul.
The Lord keepeth thee from all evil: may the Lord keep thy soul.
English Revised Version
The LORD shall keep thee from all evil; he shall keep thy soul.
Webster's Bible Translation
The LORD will preserve thee from all evil: he will preserve thy soul.
Psalm 121:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
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, Daniel 6:11. To render "from which my help cometh" (Luther) is inadmissible. מאין is an interrogative even in Joshua 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 (Psalm 133:3; Psalm 137:1; Psalm 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 Psalm 121:1 the poet has propounded a question, and in Psalm 121:2 replies to this question himself. In Psalm 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 Psalm 66:9, cf. Psalm 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.
Treasury of Scripture Knowledge
Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you."
You are a hiding place for me; you preserve me from trouble; you surround me with shouts of deliverance. Selah
the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies.
no evil shall be allowed to befall you, no plague come near your tent.
No ill befalls the righteous, but the wicked are filled with trouble.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.