Psalms 37:15 — Word Study
WLCחַ֭רְבָּם תָּב֣וֹא בְלִבָּ֑ם וְ֝קַשְּׁתוֹתָ֗ם תִּשָּׁבַֽרְנָה׃
BSA[But] their swordschereb [cutting instruments, knives] will piercebôwʼ▸ [enter into, slice through] their own heartslêb [inner being, feelings, will] and their bowsqesheth [weapons] will be brokenshâbar▸ [shattered, ruptured]
| Greek | English | Parsing |
|---|---|---|
| חַ֭רְבָּם | sword their | Noun common feminine singular construct, suffix |
| תָּב֣וֹא | it will go | Verb, Qal, imperfect third person feminine singular |
| בְלִבָּ֑ם | in own heart their | Preposition, noun common masculine singular construct, suffix |
| וְ֝קַשְּׁתוֹתָ֗ם | and bows their | Conjunction, noun common feminine plural construct, suffix |
| תִּשָּׁבַֽרְנָה׃ | they will be broken | Verb, Niphal, imperfect third person feminine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But their swords will pierce their own hearts, and their bows will be broken. |
| KJV | Their sword shall enter into their own heart, and their bows shall be broken. |
| ASV | Their sword shall enter into their own heart, And their bows shall be broken. |
| YLT | Their sword doth enter into their own heart, And their bows are shivered. |
| WEB | Their sword shall enter into their own heart. Their bows shall be broken. |
| BBE | But their swords will be turned into their hearts, and their bows will be broken. |
Where they part company is in the rendering of the Hebrew words — see How Translations Differ.
The sentence has two main clauses joined by a conjunction, emphasizing the dual consequences faced by the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 37:15
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 Fate of the Wickedgenerated
Psalm 37:15 presents a vivid image of the consequences that befall those who plot evil against the righteous. The psalmist contrasts the fate of the wicked with the security of the righteous, emphasizing that their own weapons will turn against them. This theme is echoed throughout the psalm, which reassures the faithful of God's protection and justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:14–15 | Behold, the wicked man travails with evil; he conceives trouble and births falsehood. |
| 2 | Psalm 35:8 | May ruin befall them by surprise; may the net they hid ensnare them; may they fall into the hazard they created. |
| 3 | 1 Samuel 31:4 | Then Saul said to his armor-bearer, “Draw your sword and run it through me, or these uncircumcised men will come and run me through and torture me!” But his armor-bearer was terrified and refused to do it. So Saul took his own sword and fell on it. |
| 4 | 2 Samuel 17:23 | When Ahithophel saw that his advice had not been followed, he saddled his donkey and set out for his house in his hometown. He put his affairs in order and hanged himself. So he died and was buried in his father’s tomb. |
| 5 | Esther 7:9–10 | Then Harbonah, one of the eunuchs attending the king, said: “There is a gallows fifty cubits high at Haman’s house. He had it built for Mordecai, who gave the report that saved the king.” “Hang him on it!” declared the king. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — חֶרֶב, Char.bomgenerated
The word חֶרֶב (chereb) refers to a sword or cutting instrument, including knives. Its root implies a sense of destruction, which aligns with the context of the verse where the wicked's own swords will pierce their hearts.
This noun is in the construct state, indicating possession — 'their swords.' The imagery suggests that the very means they use to harm others will lead to their own downfall.
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 verbs תָּב֣וֹא and תִּשָּׁבַֽרְנָה govern the structure of the verse, indicating actions taken by the subjects. The first verb describes the action of the swords, while the second describes the fate of the bows.
The sentence structure emphasizes the consequences of the wicked's actions, with the main clauses clearly delineating the outcomes of their destructive intentions.
Septuagint Backgroundgenerated
The Septuagint translates חֶרֶב as ῥομφαία, which also means 'sword' but carries connotations of a larger, more powerful weapon. This choice may suggest a broader sense of violence than the Hebrew term alone conveys.
For קֶשֶׁת, the Septuagint uses καρδίαν, which indicates a focus on the heart, aligning with the theme of internal consequences for the wicked.
In plain words — the whole versegenerated
Psalm 37:15 warns that the swords of the wicked will harm their own hearts, and their bows will be broken. This verse illustrates that those who seek to do harm will ultimately face destruction themselves.
Frequently Asked Questionsgenerated
It suggests that the wicked will suffer the consequences of their own actions, as the weapons they wield against others will turn against them.
Psalm 37 contrasts the fate of the wicked with that of the righteous, emphasizing that God will protect the righteous and bring justice to the wicked.
These weapons symbolize the means by which the wicked attempt to harm others, highlighting the futility of their efforts as they ultimately lead to their own destruction.
It reassures the faithful that God sees the actions of the wicked and will ensure that justice prevails, providing hope and comfort.
Reflection Questionsgenerated
- In what ways have I seen the consequences of wrongdoing in my own life or in the lives of others?
- How can I ensure that my actions align with righteousness rather than wickedness?
- What does this verse teach me about the nature of justice and God's role in it?
- How can I apply the lessons of this verse to support others who are facing injustice?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the consequences of wickedness and the assurance of divine justice.
And therefore the spear of sinners will enter into their hearts, and their bow will be broken. Just as peace returns to the servants of God from those who do not receive the blessed peace, so too the wickedness of sinners,Early Church Fathers on Psalms 37 →
When one of the enemies approaches to wound you and you want to “turn his own sword back against his heart,” according to the Scripture text, then do as we tell you.Early Church Fathers on Psalms 37 →
Even if the sinner tries to plot against the righteous person and is bent on carrying it through in every way, do not then grind your teeth at his going unpunished.Early Church Fathers on Psalms 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 37:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTheir sword shall enter into their own heart,.... As Saul's did into his, 1 Samuel 31:4; and their bows shall be broken; the meaning is, that their efforts shall be fruitless, and their attempts in
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod will not only defend the upright from their mischievous designs, but will make them to fall upon their own heads.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:15 Their sword shall enter into their own heart, and their bows shall be broken.Ver. 15. Their sword shall enter into their own heart] As did Saul’ s, and his armourbearer’ s, 1 Samuel 31:4-5 see Psalms 7:1. Per quod quis peccat, per idem punitur et ipse. And their bows shall be broken] Neither their bows only, but their arms also, Psalms 37:17. They shall utterly be disarmed and disabled when once God takes them to do; which is commonly when they are at the strongest and most confident.
Read John Trapp on Psalms 37 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Their sword.—The lex talionis. (Comp. Psalms 7:15-16.)
Read Charles John Ellicott on Psalms 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Their sword shall enter into their own heart] All their execrations and maledictions shall fall upon themselves, and their power to do mischief shall be broken.
Read AdamClarke on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges12–20. Disappointment and destruction are the destiny of the wicked.
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleTheir sword shall enter into their own heart - Their purposes will recoil on themselves; or they will themselves suffer what they had devised for others.
Read Albert Barnes on Psalms 37 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But their swords will pierce their own hearts, and their bows will be broken.
Their sword shall enter into their own heart. Their bows shall be broken.
But their swords will pierce their own hearts, and their bows will be broken.
Their swords will pierce their own hearts, and their bows will be broken.
Tyndale line
Their sword shall enter into their own heart, and their bows shall be broken.
Their sword shall enter into their own heart, And their bows shall be broken.
Their sword shall enter into their own heart, and their bows shall be broken.
Their sword shall enter into their own heart, and their bows shall be broken.
But their sword shall enter into their owne heart, and their bowes shalbe broken.
Strictly literal
their sword shall enter into their own heart, and their bows shall be broken.
Their sword doth enter into their own heart, And their bows are shivered.
Their sword enters into their own heart, || And their bows are shattered.
[But] their sword shall enter into their own heart, and their bows shall be broken.
Their swords will pierce their own hearts, and their bows will be broken.
From the Latin
And I became as a man that heareth not: and that hath no reproofs in his mouth.
Simplified
But the swords of the wicked will slice through their own hearts, and their bows will be broken.
But their swords will be turned into their hearts, and their bows will be broken.
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 states, "חַ֭רְבָּם תָּב֣וֹא בְלִבָּ֑ם וְ֝קַשְּׁתוֹתָ֗ם תִּשָּׁבַֽרְנָה׃" which translates to, "But their swords will pierce their own hearts, and their bows will be broken." The Septuagint aligns closely with the Masoretic Text, as all five words correspond directly, indicating agreement in the core message. There are no significant differences in this verse among the witnesses, affirming a consistent interpretation across these texts.
חַ֭רְבָּם תָּב֣וֹא בְלִבָּ֑ם וְ֝קַשְּׁתוֹתָ֗ם תִּשָּׁבַֽרְנָה׃
5 of the 5 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 37:15
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.
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3mp
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Niphal-Imperf-3fp — Verb · Niphal · imperfect third person feminine pluralHVNi3fp
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…