Psalms 124:1 — Word Study
WLCלוּלֵ֣י יְ֭הוָה שֶׁהָ֣יָה לָ֑נוּ יֹֽאמַר־ נָ֝א יִשְׂרָאֵֽל׃
BSAA songshîyr of ascentsmaʻălâh Of DavidDâvid If the LORDYᵉhôvâh [Yehovah, the self-existent God] had notlûwlêʼ beenhâyâh■ [present, helping] let IsraelYisrâʼêl [God's chosen people] nownâʼ declareʼâmar▸ [say, proclaim, confess]
| Greek | English | Parsing |
|---|---|---|
| לוּלֵ֣י | if not | Particle |
| יְ֭הוָה | Yahweh | Noun proper |
| שֶׁהָ֣יָה | who was | Particle, verb qal perfect third person masculine singular |
| לָ֑נוּ | for us | Preposition, suffix |
| יֹֽאמַר־ | let it say | Verb, Qal, imperfect third person masculine singular |
| נָ֝א | please | Particle |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If the LORD had not been on our side— let Israel now declare— |
| KJV | If it had not been the LORD who was on our side, now may Israel say; |
| ASV | If it had not been Jehovah who was on our side, Let Israel now say, |
| YLT | A Song of the Ascents, by David. Save [for] Jehovah — who hath been for us, (Pray, let Israel say), |
| WEB | If it had not been Yahweh who was on our side, let Israel now say, |
| BBE | If it had not been the Lord who was on our side (let Israel now say); |
Where they part company is לוּלֵי — see How Translations Differ.
The sentence has one main clause and two additional phrases that provide context and a call to action.






7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectהַ
verbיהוה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 124:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Assurance of God's Helpgenerated
Psalm 124:1 introduces a reflection on the necessity of the Lord's support for Israel, emphasizing that without Him, they would not have survived adversities. The psalmist calls upon the nation to acknowledge this divine assistance, setting the stage for a communal declaration of faith and gratitude. The subsequent verses elaborate on the dangers faced and the deliverance experienced, reinforcing the theme of reliance on God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 120:1 | In my distress I cried to the LORD, and He answered me. |
| 2 | Psalm 121:1 | I lift up my eyes to the hills. From where does my help come? |
| 3 | Psalm 122:1 | I was glad when they said to me, “Let us go to the house of the LORD.” |
| 4 | Psalm 123:1 | I lift up my eyes to You, the One enthroned in heaven. |
| 5 | Psalm 124:1 | If the LORD had not been on our side— let Israel now declare— |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — לוּלֵ֣י, lu.Leigenerated
The word לוּלֵי (luwle') is a particle meaning 'if not' or 'unless.' It indicates a conditional situation, emphasizing the importance of the Lord's presence in the lives of His people. The parsing as a particle suggests it introduces a hypothetical scenario, underlining the dependence on divine intervention.
This word appears frequently in the Hebrew Bible, often highlighting exceptions or conditions. Its use here sets a tone of urgency and reliance, suggesting that without God's help, Israel would face dire consequences.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of לוּלֵי as 'if not.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this conditional sense.
Sentence Structuregenerated
The main clause is introduced by the finite verb שֶׁהָ֣יָה, who was, which anchors the statement about the Lord's presence. This clause is followed by a prepositional phrase that specifies the context of the Lord's support.
The structure emphasizes the conditional nature of the statement, with the subject יְ֭הוָה and the verb הָ֣יָה forming the core of the assertion, while the imperative יֹֽאמַר־ invites Israel to respond.
Septuagint Backgroundgenerated
The Septuagint translates לוּלֵי as ὠιδὴ, which suggests a focus on a song or declaration. This choice indicates a communal acknowledgment of God's help, aligning with the psalm's intent.
The Greek rendering reflects a similar understanding of the necessity of divine support, though it may emphasize the communal aspect of declaration more than the Hebrew.
In plain words — the whole versegenerated
Psalm 124:1 expresses that if the Lord had not been present to help Israel, they would not have survived their troubles. The psalmist calls on Israel to recognize and declare the importance of God's support in their lives.
Frequently Asked Questionsgenerated
It means that without God's presence and support, Israel would have faced destruction in times of trouble.
The psalmist wants Israel to acknowledge and proclaim God's faithfulness and help in their lives.
The following verses elaborate on the dangers Israel faced and how God's intervention saved them from those threats.
It emphasizes the importance of publicly acknowledging God's help and faithfulness, reinforcing communal faith.
Reflection Questionsgenerated
- In what ways have I experienced God's support in my life?
- How can I acknowledge and declare God's help in my community?
- What challenges might I face without relying on God's presence?
- How does this verse encourage me to trust in God's faithfulness?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, reference this verse to discuss reliance on God's support during trials.
"If the Lord Himself had not been in us, now may Israel say" [Psalms 124:1]...When? "When men rose up against us" [Psalms…Early Church Fathers on Psalms 124 →
The holy martyrs, you see, did not rely on themselves but asked for relief from Christ. That is why they were also victorious.Early Church Fathers on Psalms 124 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 124:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf [it had not been] the Lord who was on our side,.... Or, "was for us" (h).
Read John Gill on Psalms 124 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf it had not been the LORD who was on our side, now may Israel say; Psalms 124:1-8.-Israel declares how inevitably she must have been swallowed up if the Lord had not been on our side (Psalms
Read Robert Jamieson on Psalms 124 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 124:1 « A Song of degrees of David. » If [it had not been] the LORD who was on our side, now may Israel say;Ver. 1. If it had not been the Lord, &c.] God may far better say than our Henry VIII, Cui adhaereo, praeest, He whose part I take is sure to prevail. But Christ hath ever been the Church’ s champion, and hence she is insuperable. The Chaptain of the Lord’ s hosts is Captain of our salvation, Joshua 5:14 Hebrews 2:10.
Read John Trapp on Psalms 124 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXXIV A thanksgiving of the godly for extraordinary deliverances, 1-4. The great danger they were in, 7. Their confidence in God, 8. NOTES ON PSALM CXXIV In our present Hebrew copies this Psalm is attributed to David, לדוד ledavid; but this inscription is wanting in three of Kennicott's and De Rossi's MSS., as also in the Septuagint, Syriac, Vulgate, AEthiopic, and Arabic; and in most of the ancient fathers, Greek and Latin, who found no other inscription in their copies of the text than A Psalm of degrees. It was composed long after David's days; and appears to be either a thanksgiving for their deliverance from the Babylonish captivity, or for a remarkable deliverance from some…
Read AdamClarke on Psalms 124 →
CambridgeThe Cambridge Bible for Schools and Colleges1–5. Unless Jehovah had taken our part, we should have been destroyed by our enemies.
Read Cambridge on Psalms 124 →
Albert Barnes1798–1870Barnes' Notes on the BibleIf it had not been the Lord who was on our side - Unless it was Yahweh who was with us.
Read Albert Barnes on Psalms 124 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. If it had not been—The Hebrew is abrupt and elliptical, If not, or unless, Jehovah was for us. Alexander proposes, as tantamount, “What if the Lord had not been for us?” leaving the answer to the imagination of the reader.
Read Daniel Denison Whedon on Psalms 124 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
If the LORD had not been on our side— let Israel now declare—
If it had not been Yahweh who was on our side, let Israel now say,
A song of ascents. Of David. If the LORD had not been on our side—let Israel now declare—
“If the Lord had not been on our side” – let Israel say this! –
Tyndale line
If it had not been the LORD who was on our side, now may Israel say;
If it had not been Jehovah who was on our side, Let Israel now say,
If it had not been the LORD who was on our side, let Israel now say;
A Song of degrees of David. If it had not been the LORD who was on our side, now may Israel say;
A song of degrees, or Psalme of David. If the Lord had not bene on our side, (may Israel now say)
Strictly literal
If it had not been Jehovah who was for us — oh let Israel say —
A Song of the Ascents, by David. Save [for] Jehovah — who hath been for us, (Pray, let Israel say),
A SONG OF THE ASCENTS. BY DAVID. If YHWH had not been for us || (Pray, let Israel say),
“A song of the degrees by David.” If it had not been the Lord who was for us, so should Israel say;
“If Yahweh had not been on our side,” let Israel say now,
From the Latin
They that trust in the Lord shall be as mount Sion: he shall not be moved for ever that dwelleth
Simplified
If the Lord hadn't been for us, what would have happened? Let everyone in Israel say:
If it had not been the Lord who was on our side (let Israel now say);
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with six of the seven words matching. This consistency highlights the preservation of the verse's core message across different traditions.
לוּלֵ֣י יְ֭הוָה שֶׁהָ֣יָה לָ֑נוּ יֹֽאמַר־ נָ֝א יִשְׂרָאֵֽל׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 124:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לוּלֵא (luwle') means 'if not' or 'unless.' It is derived from two other Hebrew words, indicating conditions or exceptions. The term appears in various contexts, emphasizing situations that depend on a negative condition.
לוּלֵא, elsewhere לוּלֵי 10 if not, unless
base
H3884 לוּלֵא if not, unless
3884 luwle' loo-lay'
or luwley {loo lay'}; from 3863 and 3808; if not:--except,
had not, if (...not), unless, were it not that.
see HEBREW for 03863
see HEBREW for 03808
לוּלֵא (lu.le) — unless.
unless, if not, except
Conj — ParticleHTc
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Rel | V-Qal-Perf-3ms — Particle · verb qal perfect third person masculine singularHTr/Vqp3ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
