Psalms 119:103 — Word Study
WLCמַה־ נִּמְלְצ֣וּ לְ֭חִכִּי אִמְרָתֶ֗ךָ מִדְּבַ֥שׁ לְפִֽי׃
BSAHowmâh [in what way, to what extent] sweetmâlats△■ [pleasant, delightful] are Your wordsʼimrâh [promises, sayings, divine utterances] to my tastechêk [palate, experience] [sweeter than] honeydᵉbash [more pleasant, delightful, a sweet and valuable food] in my mouthpeh [lips, the source of speech]
| Greek | English | Parsing |
|---|---|---|
| מַה־ | how! | Pronoun |
| נִּמְלְצ֣וּ | they are smooth | Verb, Niphal, perfect third person common plural |
| לְ֭חִכִּי | to palate my | Preposition, noun common masculine singular construct, suffix |
| אִמְרָתֶ֗ךָ | word your | Noun common feminine singular construct, suffix |
| מִדְּבַ֥שׁ | more than honey | Preposition, noun common masculine singular absolute |
| לְפִֽי׃ | to mouth my | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How sweet are Your words to my taste— sweeter than honey in my mouth! |
| KJV | How sweet are thy words unto my taste! yea, sweeter than honey to my mouth! |
| ASV | How sweet are thy words unto my taste! Yea, sweeter than honey to my mouth! |
| YLT | How sweet to my palate hath been Thy saying, Above honey to my mouth. |
| WEB | How sweet are your promises to my taste, more than honey to my mouth! |
| BBE | How sweet are your sayings to my taste! truly, they are sweeter than honey in my mouth! |
Where they part company is אִמְרָתֶ֗ךָ — see How Translations Differ.
The sentence has a main clause followed by a comparative phrase, emphasizing the sweetness of God's words.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָלַץ
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 119:103
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 — Meditation on God's Wordgenerated
Psalm 119:103 emphasizes the sweetness of God's words, likening them to honey, which is a symbol of pleasure and nourishment. This verse highlights the psalmist's deep appreciation for divine instruction, indicating how it enriches his life and understanding. The surrounding verses further explore the value of God's ordinances and precepts, illustrating a profound relationship between the believer and God's teachings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 19:10 | They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. |
| 2 | Psalm 63:5 | My soul is satisfied as with the richest of foods; with joyful lips my mouth will praise You. |
| 3 | Job 23:12 | I have not departed from the command of His lips; I have treasured the words of His mouth more than my daily bread. |
| 4 | Proverbs 3:17 | All her ways are pleasant, and all her paths are peaceful. |
| 5 | Proverbs 8:11 | For wisdom is more precious than rubies, and nothing you desire compares with her. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אִמְרָתֶ֗ךָ, 'im.ra.Te.khagenerated
The word אִמְרָה (imrah) refers to a divine utterance, encompassing promises and sayings from God. It is feminine and often denotes commands or warnings, reflecting the authority and significance of God's communication with humanity.
This term appears in contexts that stress the importance of God's words, suggesting they carry weight and meaning that can guide and instruct. The parsing shows it as a singular construct, indicating a specific utterance that is personal and directed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נִּמְלְצ֣וּ (they are smooth) governs the sentence, with two phrases describing the subject: the first phrase indicates the taste experience and the second compares it to honey. The structure emphasizes the sweetness of God's words by placing the verb at the center.
The Hebrew word order places emphasis on the sweetness of the words, with the comparative phrase מִדְּבַ֥שׁ (more than honey) following the main clause, underscoring the psalmist's delight.
Septuagint Backgroundgenerated
The Septuagint translates the key terms with γλυκέα for the sweetness, which indicates a direct connection to pleasantness and enjoyment. This choice aligns with the Hebrew's emphasis on the delightful nature of God's words.
The Greek rendering captures the essence of the original Hebrew, maintaining the metaphor of sweetness while adapting it for a Hellenistic audience.
In plain words — the whole versegenerated
Psalm 119:103 expresses how sweet God's words are to the psalmist, comparing them to honey. This highlights the joy and nourishment found in divine teachings, showing their importance in guiding life.
Frequently Asked Questionsgenerated
The psalmist conveys that God's teachings are delightful and nourishing, much like honey, which is valued for its sweetness.
This verse reflects the overarching theme of Psalm 119, which celebrates the beauty and value of God's law and instructions.
Honey symbolizes sweetness and pleasure, making it a fitting metaphor for the joy and satisfaction found in following God's teachings.
We can learn the importance of valuing and cherishing divine instruction in our lives, recognizing its ability to guide and enrich us.
Reflection Questionsgenerated
- In what ways have I experienced the sweetness of God's words in my life?
- How can I cultivate a deeper appreciation for the teachings found in Scripture?
- What practices can I adopt to ensure that I am regularly engaging with God's words?
- How does the metaphor of sweetness enhance my understanding of the value of God's instructions?
The early church on this verse — how the Fathers read it
The early church Fathers often referenced this verse to discuss the delight found in God's word. Here are their insights drawn from their writings.
The soul presses forward for a glimpse of hidden mysteries, to the very abode of the Word, to the very dwelling place of that highest Good, and his light and brightness.Early Church Fathers on Psalms 119 →
Consider then what follows: "O how sweet are Your words unto my throat!" [Psalms 119:103].Early Church Fathers on Psalms 119 →
I say that in this mystical number the children of Israel came to Marah, where they were not able to draw water because of its bitterness—for the spring had water but no sweetness;Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:103 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow sweet are thy words unto my taste!.... Who had a spiritual one; and could discern perverse things, and could taste how good and gracious the Lord is: and so his words were sweet unto him; the
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow sweet are thy words unto my taste! yea, sweeter than honey to my mouth! How sweet are thy words unto my taste!
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 103. The study and obedience of thy words yields me more satisfaction and delight than any worldly men find in their sensual pleasures.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:103 How sweet are thy words unto my taste! [yea, sweeter] than honey to my mouth!Ver. 103. How sweet are thy words unto my taste!] Heb. to my palate; Syr. coelis gutturis mei, the roof of the mouth resembleth heaven. Epicurus was worthily blamed by Ennius for that dum palate quid sit optimum iudicabat, coeli palatium non suspexerit, while he looked so much to his palate, he looked not at all to the heavenly palace. David was no hog of his herd; he had sweetmeats to feed on that the world was not aware of. Yea, sweeter than honey to my mouth] Mercury’ s priests were wont to say, when they did eat their figs, γλυκειαηαληθεια, Truth is sweet. The comedian saith, after Solomon…
Read John Trapp on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 103. Sweeter than honey to my mouth!] What deep communion must this man have had with his Maker! These expressions show a soul filled with God. O Christians, how vastly superior are our privileges! and alas! how vastly inferior in general, are our consolations, our communion with God, and our heavenly-mindedness!
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges103. Cp. Psalms 19:10; Job 23:12; John 4:32; John 4:34. my taste] Lit. my palate.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleHow sweet are thy words unto my taste ... - Margin, as in Hebrew, “palate.” The reference is to the taste, perhaps because the sense of taste was supposed to reside in the palate.
Read Albert Barnes on Psalms 119 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleî, Mem.97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error.
Read Daniel Denison Whedon on Psalms 119 →The verse in English, compared — 16 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
How sweet are Your words to my taste— sweeter than honey in my mouth!
How sweet are your promises to my taste, more than honey to my mouth!
How sweet are Your words to my taste—sweeter than honey in my mouth!
Your words are sweeter in my mouth than honey!
Tyndale line
How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!
How sweet are thy words unto my taste! Yea, sweeter than honey to my mouth!
How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!
How sweet are thy words to my taste! yes, sweeter than honey to my mouth!
Howe sweete are thy promises vnto my mouth! yea, more then hony vnto my mouth.
Strictly literal
How sweet are thy *words unto my taste! more than honey to my mouth!
How sweet to my palate hath been Thy saying, Above honey to my mouth.
How sweet Your saying has been to my palate, || Above honey to my mouth.
How much sweeter are to my palate thy sayings than honey to my mouth!
How sweet are your words to my taste, yes, sweeter than honey to my mouth!
Simplified
Your words taste so sweet to me! They are sweeter than honey to my mouth.
How sweet are your sayings to my taste! truly, they are sweeter than honey in my mouth!
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 agree closely in their wording, with all six words matched. This shows a consistent understanding of the verse's message across these ancient texts.
מַה־ נִּמְלְצ֣וּ לְ֭חִכִּי אִמְרָתֶ֗ךָ מִדְּבַ֥שׁ לְפִֽי׃
6 of the 6 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 119:103
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
מָלַץ (malats) is a primitive root meaning to be smooth or slippery, often used figuratively to indicate something pleasant or agreeable. The entries suggest its primary usage relates to the quality of smoothness, with a specific reference to Psalm 119:103 in the Brown-Driver-Briggs lexicon.
[מָלַץ] vb. prob. be smooth, slippery;—Niph. ψ 119:103
ref
H4452 מָלַץ
4452 malats maw-lats'
a primitive root; to be smooth, i.e. (figuratively)
pleasant:--be sweet.
מָלַץ (ma.lats) — to smooth.
1) to be smooth, be slippery
1a) (Niphal) to be smooth (agreeable, pleasant)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
חֵךְ (chek) refers to the palate or roof of the mouth, encompassing meanings related to taste and the mouth as an organ for speech and kissing. The entries consistently describe it as relating to the mouth and taste, with no significant disagreement among the lexicons.
חֵךְ n.m. palate, roof of mouth, gums
base
H2441 חֵךְ
2441 chek khake
probably from 2596 in the sense of tasting; properly, the
palate or inside of the mouth; hence, the mouth itself (as the
organ of speech, taste and kissing):--(roof of the) mouth,
taste.
see HEBREW for 02596
חֵךְ (chekh) — palate.
mouth, palate, taste, gums
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
אִמְרָה (imrah) refers to an utterance, speech, or word, and can denote a word of God, including commands and promises. It also has a connotation of a threat, particularly in the context of divine judgment. The term is feminine and is derived from a related root, אֶמְרָה (emrah), which shares similar meanings.
ref
H565a אִמְרָה utternace, speech, word H565b אֶמְרָה id. [565a]
565 'imrah im-raw'
or memrah {em-raw'}; feminine of 561, and meaning the
same:--commandment, speech, word.
see HEBREW for 0561
אִמְרָה (im.rah) — word.
1) utterance, speech, word
1a) word of God (command and promise)
אֶמְרָה (im.rah) — threat.
threat (of judgement from God)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
דְּבַשׁ (dbash) means honey, derived from a root that suggests stickiness. It encompasses the substance itself and can also refer to syrup. The entries consistently identify it as honey without significant variation.
דְּבַשׁ 64 n.m. honey
base
H1706 דְּבַשׁ honey
1706 dbash deb-ash'
from an unused root meaning to be gummy; honey (from its
stickiness); by analogy, syrup:--honey((-comb)).
דְּבַשׁ (de.vash) — honey.
honey
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs