Psalms 119:139 — Word Study
WLCצִמְּתַ֥תְנִי קִנְאָתִ֑י כִּֽי־ שָׁכְח֖וּ דְבָרֶ֣יךָ צָרָֽי׃
BSAMy zealqinʼâh [intense passion, jealousy] has consumed metsâmath■ [wears me out, destroyed me] becausekîy my foestsar [enemies, adversaries] forgetshâkach■ [are oblivious to, ignore] Your wordsdâbâr [commands, teachings, Chronicles]
| Greek | English | Parsing |
|---|---|---|
| צִמְּתַ֥תְנִי | it has destroyed me | Verb piel perfect third person feminine singular, suffix |
| קִנְאָתִ֑י | zeal my | Noun common feminine singular construct, suffix |
| כִּֽי־ | for | Particle |
| שָׁכְח֖וּ | they have forgotten | Verb, Qal, perfect third person common plural |
| דְבָרֶ֣יךָ | words your | Noun common masculine plural construct, suffix |
| צָרָֽי׃ | opponents my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My zeal has consumed me because my foes forget Your words. |
| KJV | My zeal hath consumed me, because mine enemies have forgotten thy words. |
| ASV | My zeal hath consumed me, Because mine adversaries have forgotten thy words. |
| YLT | Cut me off hath my zeal, For mine adversaries forgot Thy words. |
| WEB | My zeal wears me out, because my enemies ignore your words. |
| BBE | My passion has overcome me; because my haters are turned away from your words. |
Translations agree on the essence of the verse, particularly in the use of צִמְּתַ֥תְנִי — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause explaining the reason for the psalmist's state.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁכַח
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 119:139
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 Value of God's Lawgenerated
Psalm 119:139 is part of a longer meditation on the importance of God's testimonies and commandments. The psalmist reflects on his deep emotional response to the disregard shown by his adversaries towards God's words, highlighting the connection between zeal for God and the challenges posed by enemies. This section emphasizes the tension between the psalmist's devotion and the opposition he faces.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 69:9 | because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me. |
| 2 | 1 Kings 19:10–14 | “I have been very zealous for the LORD, the God of Hosts,” he replied, “but the Israelites have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I am the only one left, and they are seeking my life as well.” |
| 3 | John 2:17 | His disciples remembered that it is written: “Zeal for Your house will consume Me.” |
| 4 | Psalm 53:4 | Will the workers of iniquity never learn? They devour my people like bread; they refuse to call upon God. |
| 5 | Matthew 9:13 | But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners. ” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — צִמְּתַ֥תְנִי, tzi.me.Tat.nigenerated
The word צִמְּתַ֥תְנִי (tzi.me.Tat.ni) is a perfect form of the verb צָמַת (tsamath), meaning 'to destroy.' It indicates a state of being consumed or overwhelmed, suggesting that the psalmist's zeal has reached a point of exhaustion or destruction due to his intense feelings.
This verb is used in contexts that imply total annihilation or cessation, whether literally in warfare or figuratively in emotional states. Here, it conveys the depth of the psalmist's passion and the toll it takes on him.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb צִמְּתַ֥תְנִי (it has destroyed me) governs the sentence, with a noun phrase as its subject (קִנְאָתִ֑י, my zeal) and a subordinate clause explaining the cause (כִּֽי־ שָׁכְח֖וּ, because they have forgotten).
The structure emphasizes the connection between the psalmist's emotional state and the actions of his foes, illustrating how external opposition can impact one's inner zeal.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb צִמְּתַ֥תְנִי is rendered as με (me), which indicates a personal impact. This choice highlights the psalmist's deep personal struggle.
The Greek term for zeal, ζῆλος, suggests a passionate commitment, aligning closely with the Hebrew sense of intense emotional investment.
In plain words — the whole versegenerated
Psalm 119:139 expresses how the psalmist's intense zeal for God's words has worn him out because his enemies forget them. This reflects the emotional toll of being passionate about God's teachings while facing opposition.
Frequently Asked Questionsgenerated
The psalmist is expressing that his intense passion for God's commands has left him feeling exhausted, especially in the face of opposition.
He highlights the disregard shown by his enemies towards God's teachings, which adds to his emotional distress.
Zeal can lead to both passionate devotion and emotional exhaustion, especially when faced with challenges from others.
We can reflect on how our passion for God's words influences our emotional state and how we respond to opposition.
Reflection Questionsgenerated
- In what ways have I experienced zeal for something, and how did it affect me?
- How can I remain committed to God's words despite opposition or disregard from others?
- What steps can I take to ensure I do not forget God's teachings in my daily life?
- How can I support others who may be struggling with their zeal for God's commands?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, reference this verse to discuss the nature of zeal and its impact on the believer's life.
But what is it that follows: "My zeal has caused me to pine" [Psalms 119:139];Early Church Fathers on Psalms 119 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 119:139 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy zeal hath consumed me,.... Zeal for God and his glory, for his word and ordinances and worship; which is a fervour of the mind, burning love, and flaming affections for God, shown in a holy indignation against sin and sinners.
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy zeal hath consumed me, because mine enemies have forgotten thy words.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 139. Hath consumed me; I am tormented and cut to the heart with grief and anger at it. Have forgotten thy words, i.e. despise and disobey them; which in Scripture use is oft called a forgetting of them, as the remembering of them is oft put for loving and practising them.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:139 My zeal hath consumed me, because mine enemies have forgotten thy words.Ver. 139. My zeal hath consumed me] Hath meagred and impaired me much. In the Hebrew the last letter is doubled, to increase the signification. Zeal is the extreme heat of all the affections.
Read John Trapp on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 139. My zeal hath consumed me] My earnest desire to promote thy glory, and the pain I feel at seeing transgressions multiplied, have worn down both my flesh and spirits.
Read AdamClarke on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleMy zeal hath consumed me - Margin, “cut me off.” The word which is here translated “consumed” is rendered “cut off” in Lamentations 3:53; Job 23:17; Psalms 54:5; Psalms 88:16; Psalms 94:23; Psalms
Read Albert Barnes on Psalms 119 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleö, Tsade.137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power.
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
My zeal has consumed me because my foes forget Your words.
My zeal wears me out, because my enemies ignore your words.
My zeal has consumed me because my foes forget Your words.
My zeal consumes me, for my enemies forget your instructions.
Tyndale line
My zeal hath consumed me, because mine enemies have forgotten thy words.
My zeal hath consumed me, Because mine adversaries have forgotten thy words.
My zeal hath consumed me, because mine adversaries have forgotten thy words.
My zeal hath consumed me; because my enemies have forgotten thy words.
My zeale hath euen consumed mee, because mine enemies haue forgotten thy wordes.
Strictly literal
My zeal destroyeth me, because mine oppressors have forgotten thy words.
Cut me off hath my zeal, For mine adversaries forgot Thy words.
My zeal has cut me off, || For my adversaries forgot Your words.
My zeal destroyeth me; because my assailants have forgotten thy words.
Anger has destroyed me because my adversaries forget your words.
Simplified
My devotion is burning me up inside because my enemies ignore your words.
My passion has overcome me; because my haters are turned away from your words.
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, with all six words matched in the Hebrew. The Dead Sea Scrolls show some restoration, but the core meaning remains consistent with the Masoretic Text.
צִמְּתַ֥תְנִי קִנְאָתִ֑י כִּֽי־ שָׁכְח֖וּ דְבָרֶ֣יךָ צָרָֽי׃
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.
צמתת׳ני קנאת׳י כי שכחו [דברי׳ך] [צר׳י]
2 words on the leather — 2 partly restored, 2 supplied entire by an editor.
צמתת׳ני קנאת׳י כי שכחו דברי׳כה צר׳י
6 words on the leather.
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 119:139
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.
צָמַת (tsamath) is a Hebrew verb meaning to put an end to or exterminate. It encompasses various forms, including to destroy, cut off, or vanish, with nuances in different stems indicating actions like being annihilated or causing annihilation. The entries highlight its use in contexts of termination and destruction, but do not present any significant disagreement among the lexicons.
[צָמַת] vb. put an end to, exterminate
Qal they have put an end to my life
Niph. be ended, annihilated
Pi. hath put an end to me
Pi‛lēl thine alarms have annihilated me
Hiph. exterminate, annihilate
base
H6789 צָמַת put an end to, exterminate .they have put an end to my life
. be ended, annihilated
. hath put an end to me
.thine alarms have annihilated me
. exterminate, annihilate
6789 tsamath tsaw-math'
a primitive root; to extirpate (literally or
figuratively):--consume, cut off, destroy, vanish.
צָמַת (tsa.mat) — to destroy.
1) to put an end to, cut off, destroy, exterminate, extirpate
1a) (Qal) to put an end to, terminate
1b) (Niphal) to be ended, be annihilated, be exterminated
1c) (Piel) to put an end to
1d) (Pilel) to be exterminated, be annihilated
1e) (Hiphil) to exterminate, annihilate
V-Piel-Perf-3fs | Suff — Verb piel perfect third person feminine singular · suffixHVpp3fs/Sp1bs
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs