Psalms 38:13
Psalms 38:13 in Multiple Translations
But like a deaf man, I do not hear; and like a mute man, I do not open my mouth.
But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.
But I, as a deaf man, hear not; And I am as a dumb man that openeth not his mouth.
But I kept my ears shut like a man without hearing; like a man without a voice, never opening his mouth.
I act as if I'm deaf to what they're saying, and pretend to be dumb so I don't have to speak.
But I as a deafe man heard not, and am as a dumme man, which openeth not his mouth.
And I, as deaf, hear not. And as a dumb one who openeth not his mouth.
But I, as a deaf man, don’t hear. I am as a mute man who doesn’t open his mouth.
But I, as a deaf man , heard not; and I was as a dumb man that openeth not his mouth.
Hear my prayer, O Lord, and my supplication: give ear to my tears. Be not silent: for I am a stranger with thee, and a sojourner as all my fathers were.
Now I act like I’m deaf, and do not listen to what they say. I act like I cannot talk, so I say nothing to reply to them.
Berean Amplified Bible — Psalms 38:13
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Psalms 38:13 Interlinear (Deep Study)
BIB
HEB
וַ/יְנַקְשׁ֤וּ
מְבַקְשֵׁ֬י
נַפְשִׁ֗/י
וְ/דֹרְשֵׁ֣י
רָ֭עָתִ/י
דִּבְּר֣וּ
הַוּ֑וֹת
וּ֝/מִרְמ֗וֹת
כָּל
הַ/יּ֥וֹם
יֶהְגּֽוּ
וַ/יְנַקְשׁ֤וּ
nâqash
H5367
to snare
Conj | V-Piel-ConsecImperf-3mp
מְבַקְשֵׁ֬י
bâqash
H1245
to seek
V-Piel
נַפְשִׁ֗/י
nephesh
H5315
soul
N-cs | Suff
וְ/דֹרְשֵׁ֣י
dârash
H1875
to seek
Conj | V-Qal
רָ֭עָתִ/י
raʻ
H7451
bad
N-fs | Suff
דִּבְּר֣וּ
dâbar
H1696
to speak
V-Piel-Perf-3cp
הַוּ֑וֹת
havvâh
H1942
desire
N-fp
וּ֝/מִרְמ֗וֹת
mirmâh
H4820
deceit
Conj | N-fp
כָּל
kôl
H3605
all
N-ms
הַ/יּ֥וֹם
yôwm
H3117
day
Art | N-ms
יֶהְגּֽוּ
hâgâh
H1897
to mutter
V-Qal-Imperf-3mp
Hebrew Word Study
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Hebrew Word Reference — Psalms 38:13
וַ/יְנַקְשׁ֤וּ
nâqash
H5367
"to snare"
Conj | V-Piel-ConsecImperf-3mp
This verb means to snare or entrap someone, often using a noose or trap. In the Bible, it can be used literally or figuratively, such as when God delivers people from snares. It involves laying traps or being caught in one.
Definition: 1) to knock, strike, bring down 1a) (Qal) to strike down 1b) (Niphal) to be thrust after, be impelled 1c) (Piel) to strike at, take aim at 1d) (Hithpael) to be struck 2) (CLBL) to ensnare 2a) (Qal) to ensnare 2b) (Niphal) to be ensnared 2c) (Piel) to lay snares 2d) (Hithpael) to lay snares
Usage: Occurs in 5 OT verses. KJV: catch (lay a) snare. See also: Deuteronomy 12:30; Psalms 9:17; Psalms 38:13.
מְבַקְשֵׁ֬י
bâqash
H1245
"to seek"
V-Piel
This Hebrew verb means to seek or search for something. In Psalm 105:4, it's used to encourage seeking God's face. It's also used in 1 Samuel 28:8 where Saul seeks a medium.
Definition: 1) to seek, require, desire, exact, request 1a) (Piel) 1a1) to seek to find 1a2) to seek to secure 1a3) to seek the face 1a4) to desire, demand 1a5) to require, exact 1a6) to ask, request 1b) (Pual) to be sought
Usage: Occurs in 215 OT verses. KJV: ask, beg, beseech, desire, enquire, get, make inquisition, procure, (make) request, require, seek (for). See also: Genesis 31:39; Esther 7:7; Psalms 4:3.
נַפְשִׁ֗/י
nephesh
H5315
"soul"
N-cs | Suff
The Hebrew word for soul or living being, used in the Bible to describe the essence of a person or animal. It encompasses the ideas of life, breath, and vitality, and is translated as 'soul' or 'creature' in the KJV. This word is central to biblical concepts of humanity and existence.
Definition: 1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion 1a) that which breathes, the breathing substance or being, soul, the inner being of man 1b) living being 1c) living being (with life in the blood) 1d) the man himself, self, person or individual 1e) seat of the appetites 1f) seat of emotions and passions 1g) activity of mind 1g1) uncertain 1h) activity of the will 1h1) uncertain 1i) activity of the character 1i1) uncertain
Usage: Occurs in 683 OT verses. KJV: any, appetite, beast, body, breath, creature, [idiom] dead(-ly), desire, [idiom] (dis-) contented, [idiom] fish, ghost, [phrase] greedy, he, heart(-y), (hath, [idiom] jeopardy of) life ([idiom] in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, [phrase] slay, soul, [phrase] tablet, they, thing, ([idiom] she) will, [idiom] would have it. See also: Genesis 1:20; Leviticus 26:43; Judges 18:25.
וְ/דֹרְשֵׁ֣י
dârash
H1875
"to seek"
Conj | V-Qal
To seek or ask is the meaning of this Hebrew word, often used to describe seeking God or worshiping him. It can also mean to investigate or enquire about something.
Definition: 1) to resort to, seek, seek with care, enquire, require 1a) (Qal) 1a1) to resort to, frequent (a place), (tread a place) 1a2) to consult, enquire of, seek 1a2a) of God 1a2b) of heathen gods, necromancers 1a3) to seek deity in prayer and worship 1a3a) God 1a3b) heathen deities 1a4) to seek (with a demand), demand, require 1a5) to investigate, enquire 1a6) to ask for, require, demand 1a7) to practice, study, follow, seek with application 1a8) to seek with care, care for 1b) (Niphal) 1b1) to allow oneself to be enquired of, consulted (only of God) 1b2) to be sought, be sought out 1b3) to be required (of blood)
Usage: Occurs in 152 OT verses. KJV: ask, [idiom] at all, care for, [idiom] diligently, inquire, make inquisition, (necro-) mancer, question, require, search, seek (for, out), [idiom] surely. See also: Genesis 9:5; Ezra 10:16; Psalms 9:11.
רָ֭עָתִ/י
raʻ
H7451
"bad"
N-fs | Suff
Ra means bad or evil, referring to moral or natural harm. It describes adversity, affliction, or distress, and is often used to convey a sense of misery or injury.
Definition: : harmful adj 1) bad, evil 1a) bad, disagreeable, malignant 1b) bad, unpleasant, evil (giving pain, unhappiness, misery) 1c) evil, displeasing 1d) bad (of its kind-land, water, etc) 1e) bad (of value) 1f) worse than, worst (comparison) 1g) sad, unhappy 1h) evil (hurtful) 1i) bad, unkind (vicious in disposition) 1j) bad, evil, wicked (ethically) 1j1) in general, of persons, of thoughts 1j2) deeds, actions
Usage: Occurs in 623 OT verses. KJV: adversity, affliction, bad, calamity, [phrase] displease(-ure), distress, evil((-favouredness), man, thing), [phrase] exceedingly, [idiom] great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), [phrase] mark, mischief(-vous), misery, naught(-ty), noisome, [phrase] not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong. (Incl. feminine raaah; as adjective or noun.). See also: Genesis 2:9; Judges 9:57; 2 Kings 21:6.
דִּבְּר֣וּ
dâbar
H1696
"to speak"
V-Piel-Perf-3cp
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Definition: : speak/tell/command 1) to speak, declare, converse, command, promise, warn, threaten, sing 1a) (Qal) to speak 1b) (Niphal) to speak with one another, talk 1c) (Piel) 1c1) to speak 1c2) to promise 1d) (Pual) to be spoken 1e) (Hithpael) to speak 1f) (Hiphil) to lead away, put to flight
Usage: Occurs in 1049 OT verses. KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work. See also: Genesis 8:15; Exodus 12:25; Leviticus 23:9.
הַוּ֑וֹת
havvâh
H1942
"desire"
N-fp
Havvah refers to a strong desire, but often in a bad sense, and can also mean ruin or calamity. It's used to describe something naughty or wicked, like mischief or iniquity. This concept appears in various KJV translations.
Definition: 1) desire 1a) desire (in bad sense) 2) chasm (fig. of destruction) 2a) engulfing ruin, destruction, calamity
Usage: Occurs in 16 OT verses. KJV: calamity, iniquity, mischief, mischievous (thing), naughtiness, naughty, noisome, perverse thing, substance, very wickedness. See also: Job 6:2; Psalms 57:2; Psalms 5:10.
וּ֝/מִרְמ֗וֹת
mirmâh
H4820
"deceit"
Conj | N-fp
This Hebrew word means deceit or cheating, like when someone tricks or lies to another person. It appears in stories about dishonest people, like in Jeremiah 8:10, where the prophet talks about the deceit of the Israelites. The word is often translated as 'deceit' or 'craft' in English Bibles.
Definition: deceit, treachery
Usage: Occurs in 38 OT verses. KJV: craft, deceit(-ful, -fully), false, feigned, guile, subtilly, treachery. See also: Genesis 27:35; Proverbs 11:1; Psalms 5:7.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
הַ/יּ֥וֹם
yôwm
H3117
"day"
Art | N-ms
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
יֶהְגּֽוּ
hâgâh
H1897
"to mutter"
V-Qal-Imperf-3mp
To mutter or ponder, as seen in Psalm 1:2 where it means to meditate on God's law, and also in Psalm 37:35 where it describes plotting evil.
Definition: 1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak 1a) (Qal) 1a1) to roar, growl, groan 1a2) to utter, speak 1a3) to meditate, devise, muse, imagine 1b) (Poal) to utter 1c) (Hiphil) to mutter
Usage: Occurs in 24 OT verses. KJV: imagine, meditate, mourn, mutter, roar, [idiom] sore, speak, study, talk, utter. See also: Joshua 1:8; Proverbs 8:7; Psalms 1:2.
Study Notes — Psalms 38:13
Show Verse Quote Highlights
- Context
- Cross References
- Psalms 38:13 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Psalms 38:13
- Jamieson-Fausset-Brown on Psalms 38:13
- Matthew Poole's Commentary on Psalms 38:13
- Trapp's Commentary on Psalms 38:13
- Adam Clarke's Commentary on Psalms 38:13
- Cambridge Bible on Psalms 38:13
- Barnes' Notes on Psalms 38:13
- Whedon's Commentary on Psalms 38:13
- Sermons on Psalms 38:13
Context — Do Not Rebuke Me in Your Anger
11My beloved and friends shun my disease, and my kinsmen stand at a distance.
12Those who seek my life lay snares; those who wish me harm speak destruction, plotting deceit all day long.
13But like a deaf man, I do not hear; and like a mute man, I do not open my mouth.
14I am like a man who cannot hear, whose mouth offers no reply. 15I wait for You, O LORD; You will answer, O Lord my God.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 39:2 | I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred. |
| 2 | Isaiah 53:7 | He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth. |
| 3 | Psalms 39:9 | I have become mute; I do not open my mouth because of what You have done. |
| 4 | 1 Peter 2:23 | When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. |
| 5 | 2 Samuel 16:10–12 | But the king replied, “What have I to do with you, O sons of Zeruiah? If he curses me because the LORD told him, ‘Curse David,’ who can ask, ‘Why did you do this?’” Then David said to Abishai and to all his servants, “Behold, my own son, my own flesh and blood, seeks my life. How much more, then, this Benjamite! Leave him alone and let him curse me, for the LORD has told him so. Perhaps the LORD will see my affliction and repay me with good for the cursing I receive today.” |
Psalms 38:13 Summary
In Psalms 38:13, the Psalmist says he is like a deaf and mute man, meaning he is choosing not to listen to his enemies or respond to their attacks, and instead, he is waiting for God to answer and deliver him, as seen in Psalms 38:15. This verse teaches us that sometimes, the best response to hardship or persecution is silence and trust in God's sovereignty, as seen in scriptures like Habakkuk 2:20 or 1 Peter 2:23. By waiting for God and trusting in His deliverance, we can find peace and comfort, even in difficult circumstances, as expressed in Psalms 37:7 or Isaiah 40:31. This principle can be applied in our everyday lives by choosing to trust in God's goodness and sovereignty, even when faced with challenges or pressures, and seeking to honor Him in our responses to those challenges.
Frequently Asked Questions
Why does the Psalmist compare himself to a deaf and mute man in Psalms 38:13?
The Psalmist compares himself to a deaf and mute man to convey his sense of isolation and helplessness in the face of his enemies, as seen in Psalms 38:11-12, and to trust in God's deliverance, as expressed in Psalms 38:15.
Is the Psalmist literally unable to hear or speak in Psalms 38:13?
No, the Psalmist is using a figurative expression to describe his emotional state, similar to the way he describes himself as a man who cannot hear or offer a reply in Psalms 38:14, emphasizing his determination to trust in God and not respond to his enemies.
How does this verse relate to the concept of silence before God, as seen in other parts of the Bible, such as Habakkuk 2:20 or Zechariah 2:13?
The Psalmist's silence in Psalms 38:13 can be seen as a form of reverence and trust in God, similar to the concept of silence before God in Habakkuk 2:20 and Zechariah 2:13, where it is a sign of humility and dependence on God's sovereignty.
What does this verse teach us about responding to persecution or hardship, in light of other scriptures like Matthew 5:39 or 1 Peter 2:23?
This verse teaches us that, like the Psalmist, we can choose to remain silent and trust in God's deliverance, rather than retaliating or seeking revenge, as seen in Matthew 5:39 and 1 Peter 2:23, and instead, wait for God's answer and timing, as expressed in Psalms 38:15.
Reflection Questions
- What are some situations in my life where I feel like I am being attacked or persecuted, and how can I respond in a way that honors God, like the Psalmist in Psalms 38:13?
- How can I cultivate a sense of trust in God's sovereignty, even when faced with difficult circumstances, as seen in Psalms 38:15?
- What does it mean for me to 'wait for God' in times of hardship, and how can I practically apply this principle in my life, as seen in Psalms 38:15?
- In what ways can I use my words to either hurt or help others, and how can I use my speech to bring glory to God, in light of scriptures like Ephesians 4:29 or Colossians 4:6?
Gill's Exposition on Psalms 38:13
But I, as a deaf [man], heard not,.... He acted the part of a deaf man, and made as if he did not hear the mischievous things his enemies spoke; as Saul, when the sons of Belial spoke against him and
Jamieson-Fausset-Brown on Psalms 38:13
But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.
Matthew Poole's Commentary on Psalms 38:13
I carried myself towards them as if I had no ears to hear what they said either to me or for me, nor a tongue to answer or reprove them for their reproaches and calumnies; which he did not for, want of just answers to them, but to testify his humiliation for his sins, and his patient submission to and acceptation of the punishment which he had brought upon himself; of which see an instance, ; wherein also he was an eminent type of Christ, who, when he was reviled, reviled not again, .
Trapp's Commentary on Psalms 38:13
Psalms 38:13 But I, as a deaf [man], heard not; and [I was] as a dumb man [that] openeth not his mouth.Ver. 13. But I, as a deaf man, heard not] But possessed any soul in patience; in quietness and confidence was my strength, Isaiah 30:15. As they were masters of their tongues, so was I of mine ears. He that cannot bear calumnies, reproaches, and injuries, cannot live, saith Chytraeus; let him even make up his pack, and get him out of the world. Virus Theodorus sends to advise with Melancthon what to do when Osiander preached against him? Melancthon desired him for God’ s sake to make no reply, but to behave himself as a deaf man, that heard not. Virus writeth back that this was very hard; yet he would obey. Another bravely answered one that railed upon him, Facile est in me dicere, cum non sim responsurus, Thou mayest speak what thou wilt, but I will hear no more than I wish, and punish thee with silence, or rather with a merry contempt. Princes use not to chide when ambassadors offer them indecencies, but to deny them audience. That man certainly enjoyeth a brave composedness who setteth himself above the flight of the injurious claw.
And I was as a dumb man, &c.] He answered them by silence and taciturnity; which is the best answer to words of scorn and petulance. Thus Isaac answered his brother Ishmael; and our Saviour Pilate, Herod, and Caiaphas; and Giles of Brussels, when the barking friars reviled him, held his peace continually; insomuch that those blasphemers would say abroad that he had a dumb devil in him. This is a great victory, not to render evil for evil, or railing for railing, 1 Peter 3:9. Nihil fortius, nihil magis egregium quam audire noxia, et non respondere contraria, saith Cassiodore, Nothing is more courageous, or egregious, than to hear reproaches and return no answer. As, on the contrary, In rixa is inferior est qui victor est, In a brawl he goes by the worst that hath the better, saith Basil. And, Sile, et funestam dedisti plagam, saith Chrysostom, Say nothing in such a case, and thou thereby giveth thine adversary a deadly blow.
Adam Clarke's Commentary on Psalms 38:13
Verse 13. But I, as a deaf man] I was conscious of my guilt, I could not vindicate myself; and I was obliged in silence to bear their insults.
Cambridge Bible on Psalms 38:13
9–14. The neglect of friends and the scorn of enemies augment his sufferings.
Barnes' Notes on Psalms 38:13
But I, as a deaf man, heard not - I was as if I had been deaf, and did not hear them or know what they were about. I took no notice of what they did anymore than if I had not heard them.
Whedon's Commentary on Psalms 38:13
13. I, as a deaf man, heard not—His silence arose from a deep consciousness that the judgment was of God, on account of sin, and a firm belief that it could not proceed beyond the divine purpose.
Sermons on Psalms 38:13
| Sermon | Description | |
|---|---|---|
|
Jesus Gives Perfect Peace by Jim Elliot | The preacher, focusing on the Greek word 'anakainizo' meaning 'to restore,' emphasizes the concept of bringing to conversion again and the impossibility of a second repentance acco |
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Listening to God Before We Speak for Him by A.W. Tozer | A.W. Tozer emphasizes the importance of silence and listening to God before speaking on His behalf. He reflects on how true understanding and revelation come from a quiet heart, as |
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Exposition on Psalm 40 by St. Augustine | St. Augustine preaches about the fulfillment of God's promises through Jesus Christ, emphasizing the importance of faithfulness and trust in God's faithfulness. He highlights the n |
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(Spain) the Supply of the Spirit by David Wilkerson | In this sermon, the speaker shares a personal testimony about his wife and daughter battling cancer. Despite the hardships, he emphasizes the importance of surrendering to God's wi |
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A Word From the Lord by Jim Cymbala | In this sermon, the preacher emphasizes the importance of being obedient to God's promptings, even when they don't make sense or seem logical. He uses the example of Philip, who wa |
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Jesus the Lamb of God by David Wilkerson | This sermon focuses on Jesus as the Lamb of God, the ultimate sacrifice for sin, emphasizing the power of His blood to cleanse and heal. It highlights the universal need for peace |
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Particular Redemption, Mission by Paul Washer | In this sermon, the preacher emphasizes the power of simple preaching and the need for humility in delivering the gospel. He shares his experience of preaching a simple message tha |