Psa 121:2 | KD | STEP | 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 , where the question is an indirect one. The poet looks up to the mountains, the mountains of his native land, the holy mountains ( ; ; ), 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 the poet has propounded a question, and in replies to this question himself. In 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 , cf. ), 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.

‏ Psalms 121:2

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 Jos 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 (Psa 133:3; Psa 137:1; Psa 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 Psa 121:1 the poet has propounded a question, and in Psa 121:2 replies to this question himself. In Psa 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 Psa 66:9, cf. Psa 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.