Psalms 119:67 — Word Study
WLCטֶ֣רֶם אֶ֭עֱנֶה אֲנִ֣י שֹׁגֵ֑ג וְ֝עַתָּ֗ה אִמְרָתְךָ֥ שָׁמָֽרְתִּי׃
BSABeforeṭerem [at an earlier time, prior to] I was afflictedʻânâh▸ [suffering, humbled] ◂Iʼănîy went astrayshâgag [erroneously, into sin] but nowʻattâh [at this present time] I keepshâmar■ [obey, guard] Your wordʼimrâh [command, promise, saying]
| Greek | English | Parsing |
|---|---|---|
| טֶ֣רֶם | before | Adv |
| אֶ֭עֱנֶה | I was afflicted | Verb, Qal, imperfect first person common singular |
| אֲנִ֣י | I | Pronoun |
| שֹׁגֵ֑ג | [was] going astray | Verb, Qal, participle (active) masculine singular |
| וְ֝עַתָּ֗ה | and now | Conjunction, adverb |
| אִמְרָתְךָ֥ | word your | Noun common feminine singular construct, suffix |
| שָׁמָֽרְתִּי׃ | I keep | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Before I was afflicted, I went astray; but now I keep Your word. |
| KJV | Before I was afflicted I went astray: but now have I kept thy word. |
| ASV | Before I was afflicted I went astray; But now I observe thy word. |
| YLT | Before I am afflicted, I — I am erring, And now Thy saying I have kept. |
| WEB | Before I was afflicted, I went astray; but now I observe your word. |
| BBE | Before I was in trouble I went out of the way; but now I keep your word. |
Where they part company is אֶ֭עֱנֶה — see How Translations Differ.
Two main clauses with a participial phrase in between, showing a clear contrast between past and present.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbעָנָה
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 119:67
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 — Reflections on God's Lawgenerated
Psalm 119:67 shows the psalmist's journey from waywardness to faithfulness. Before experiencing affliction, the psalmist acknowledges having strayed from God's path. However, this suffering led to a renewed commitment to keeping God's word, illustrating a transformative process through trials. The surrounding verses emphasize the importance of God's commandments and the psalmist's desire for guidance and understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:176 | I have strayed like a lost sheep; seek Your servant, for I have not forgotten Your commandments. |
| 2 | Psalm 73:5–28 | They are free of the burdens others carry; they are not afflicted like other men. |
| 3 | Deuteronomy 32:15 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
| 4 | 2 Samuel 10:19 | When all the kings who were subject to Hadadezer saw that they had been defeated by Israel, they made peace with Israel and became subject to them. So the Arameans were afraid to help the Ammonites anymore. |
| 5 | 2 Samuel 11:2–27 | One evening David got up from his bed and strolled around on the roof of the palace. And from the roof he saw a woman bathing—a very beautiful woman. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — טֶ֣רֶם, Te.remgenerated
The word טֶ֫רֶם (terem) is an adverb meaning 'before' or 'not yet.' It indicates a time prior to an event, suggesting that something has not occurred or is pending. The parsing as an adverb shows its function in setting the timing of the actions described in the verse.
In this verse, it establishes the context for the psalmist's affliction and subsequent change, marking a clear distinction between the past and the present.
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 verse comprises two main clauses connected by a conjunction, with the first clause detailing the psalmist's past and the second expressing the current state. The finite verb אֶ֭עֱנֶה, I was afflicted, anchors the first clause, while שָׁמָֽרְתִּי, I keep, anchors the second.
This structure emphasizes the contrast between the past experience of affliction and the present commitment to God's word.
Septuagint Backgroundgenerated
The Septuagint translates טֶ֫רֶם as πρὸ (pro), meaning 'before.' This choice aligns closely with the Hebrew, maintaining the temporal relationship.
For אֶ֭עֱנֶה, the Greek uses a form that conveys a similar sense of affliction, indicating a consistent understanding of the psalmist's experience across the translations.
In plain words — the whole versegenerated
Psalm 119:67 reflects on how the psalmist went astray before suffering, but now chooses to keep God's word. This shows a journey from error to obedience, highlighting the role of affliction in spiritual growth.
Frequently Asked Questionsgenerated
The psalmist refers to a time of sin or error, indicating a departure from God's commands.
Affliction can bring humility and reflection, prompting a return to faithfulness and obedience to God's commandments.
No, many people find that difficult experiences can lead to spiritual growth and a deeper commitment to their faith.
The word 'now' signifies a change in the psalmist's life, marking a present commitment to God's word after a period of waywardness.
Reflection Questionsgenerated
- What experiences have led me to a deeper understanding of God's word?
- How can I respond to difficulties in my life in a way that draws me closer to God?
- In what ways have I strayed from God's path, and how can I return?
- What commitments can I make to ensure I keep God's word more faithfully?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, pointing out the transformation from waywardness to obedience through affliction.
"Before I was humbled, I went wrong; wherefore I have kept Your word" [Psalms 119:67]; or, as some have it more closely, "Your utterance," that is, lest I should be humbled again.Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:67 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBefore I was afflicted, I went astray,.... From God; from his word, his ways and worship; like a lost sheep from the shepherd, the fold, the flock, and the footsteps of it; see Psalms 119:176; Not
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBefore I was afflicted I went astray: but now have I kept thy word. Before I was afflicted I went astray; but now have I kept thy word.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI went astray, as men generally do in their prosperity. See , &c.; .
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:67 Before I was afflicted I went astray: but now have I kept thy word.Ver. 67. Before I was afflicted I went astray] Especially through high mindedness and earthly mindedness, which are purged out by affliction, and grace increased; as fish thrive better in cold and salt waters, as the walnut tree is most fruitful when most beaten. Master Ascham was a good schoolmaster to Queen Elizabeth, but affliction was a better, &c. See my Treatise on Revelation 3:19. But now I have kept thy word] Now that I have been lashed to it, and have paid for my learning; Vexatio dat intellectum, Smart maketh wit. As the scourging and beating of the garment with a stick beateth out the moths and dust…
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(67) That there is allusion here to the Babylonian exile, and its moral and religious effect on the nation, there can be little doubt.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 67. Before I was afflicted I went astray] Many have been humbled under affliction, and taught to know themselves and humble themselves before God, that probably without this could never have been saved; after this, they have been serious and faithful. Affliction sanctified is a great blessing; unsanctified, it is an additional curse.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges67. I went astray] I did err; the word used in Leviticus 5:18; Numbers 15:28. The verse is equally applicable to Israel as a nation, taught by the discipline of exile, or to the Psalmist as an individual. Cp. Psalms 119:71; Psalms 119:75; Psalms 118:18; Job 5:17.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleBefore I was afflicted - The Septuagint and the Latin Vulgate, “Before I was humbled.” The Hebrew word has the general sense of being afflicted, and may refer to any kind of trial.
Read Albert Barnes 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
Before I was afflicted, I went astray; but now I keep Your word.
Before I was afflicted, I went astray; but now I observe your word.
Before I was afflicted, I went astray; but now I keep Your word.
Before I was afflicted I used to stray off, but now I keep your instructions.
Tyndale line
Before I was afflicted I went astray: but now have I kept thy word.
Before I was afflicted I went astray; But now I observe thy word.
Before I was afflicted I went astray; but now I observe thy word.
Before I was afflicted I went astray: but now have I kept thy word.
Before I was afflicted, I went astray: but nowe I keepe thy woorde.
Strictly literal
Before I was afflicted I went astray, but now I keep thy *word.
Before I am afflicted, I — I am erring, And now Thy saying I have kept.
Before I am afflicted, I am erring, || And now I have kept Your saying.
Before I was afflicted I was in error; but now I observe thy saying.
Before I was afflicted I went astray, but now I observe your word.
Simplified
Previously I was suffering, wandering away from you, but now I do what you say.
Before I was in trouble I went out of the way; but now I keep your word.
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 align closely, with six out of seven words matched. The Dead Sea Scrolls also agree with the Masoretic Text, preserving the essential wording and meaning of the verse.
טֶ֣רֶם אֶ֭עֱנֶה אֲנִ֣י שֹׁגֵ֑ג וְ֝עַתָּ֗ה אִמְרָתְךָ֥ שָׁמָֽרְתִּי׃
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.
טרם אענה אני שוגג ועתה אמרת׳כה שמרתי
7 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 119:67
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.
טֶ֫רֶם (terem) is an adverb meaning 'not yet' or 'before.' It is derived from an unused root that suggests interruption or suspension. This word appears in the Old Testament only once, in Ruth 3:14, where it conveys a sense of time prior to an event.
טֶ֫רֶם 54, once (Ru 3:14 Kt) טְרוֹם, adv. of time not yet, ere, before that
base
H2962 טֶ֫רֶם, once טְרוֹם adv. of time not yet, ere, before, that
2962 terem teh'-rem
from an unused root apparently meaning to interrupt or
suspend; properly, non-occurrence; used adverbially, not yet
or before:--before, ere, not yet.
טֶ֫רֶם (te.rem) — before.
before, not yet, before that
Adv — AdvHAcbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
שָׁגַג (shagag) is a primitive root meaning to stray or err, often in the context of sinning ignorantly or inadvertently. The entries highlight its use in the Qal form, indicating mental error or unintentional sin. There are no significant disagreements among the lexicons regarding its meaning.
[שָׁגַג] vb. go astray, commit sin or error
Qal
err, mentally
sin ignorantly, inadvertently
base
H7683 שָׁגַג
7683 shagag shaw-gag'
a primitive root; to stray, i.e. (figuratively) sin (with
more or less apology):--X also for that, deceived, err, go
astray, sin ignorantly.
שָׁגַג (sha.gag) — to go astray.
1) to go astray, err, commit sin or error
1a) (Qal)
1a1) to err (mentally)
1a2) to sin (ignorantly or inadvertently)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
a-stra' (ta`ah, "to wander," "to err"; planaomai, "to go astray," each carrying the idea of being lost): With one exception (Ex 23:4 "his ass going astray") used metaphorically of moral wandering, going astray in paths of error and sin, like "sheep going astray" (1Pe 2:25 the King James Version; Isa 53:6; Ps 119:176).
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
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
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs