Psalms 38:13 — Word Study
WLCוַאֲנִ֣י כְ֭חֵרֵשׁ לֹ֣א אֶשְׁמָ֑ע וּ֝כְאִלֵּ֗ם לֹ֣א יִפְתַּח־ פִּֽיו׃
BSAto snarenâqash to seekbâqash soulnephesh to seekdârash badraʻ to speakdâbar desirehavvâh deceitmirmâh allkôl dayyôwm to mutterhâgâh
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֣י | and I | Conjunction, pronoun |
| כְ֭חֵרֵשׁ | [am] like a deaf [person] | Preposition |
| לֹ֣א | not | Particle |
| אֶשְׁמָ֑ע | I hear | Verb, Qal, imperfect first person common singular |
| וּ֝כְאִלֵּ֗ם | and like a dumb [person] | Conjunction, preposition |
| לֹ֣א | [who] not | Particle |
| יִפְתַּח־ | he opens | Verb, Qal, imperfect third person masculine singular |
| פִּֽיו׃ | mouth his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But like a deaf man, I do not hear; and like a mute man, I do not open my mouth. |
| KJV | But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. |
| ASV | But I, as a deaf man, hear not; And I am as a dumb man that openeth not his mouth. |
| YLT | And I, as deaf, hear not. And as a dumb one who openeth not his mouth. |
| WEB | But I, as a deaf man, don’t hear. I am as a mute man who doesn’t open his mouth. |
| BBE | But I kept my ears shut like a man without hearing; like a man without a voice, never opening his mouth. |
Translations agree on the imagery of silence and unresponsiveness in this verse.
The verse has a main clause and two subordinate phrases, which emphasize the psalmist's silence and unresponsiveness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָקַשׁ
verbוְ
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 38:13
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 — A Lament of the Sufferinggenerated
Psalms 38:13 reveals the psalmist's deep anguish as he compares himself to a deaf person who does not hear and a mute person who does not speak. This imagery illustrates his feelings of isolation and helplessness amidst those who seek his harm, as seen in the preceding verses. The psalmist's silence is a response to the distress he faces, mirroring the broader theme of lament found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 39:2–9 | I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred. |
| 2 | 2 Samuel 16:10–12 | But the king replied, “What have I to do with you, O sons of Zeruiah? If he curses me because the LORD told him, ‘Curse David,’ who can ask, ‘Why did you do this?’” |
| 3 | Isaiah 53:7 | He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth. |
| 4 | 1 Peter 2:23 | When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חֵרֵשׁ, Khe.che.reshgenerated
The word חֵרֵשׁ, transliterated as cheresh, means 'deaf' and can refer to both physical and spiritual deafness. It is derived from the root חָרַשׁ, which relates to silence or the inability to hear. In this verse, it emphasizes the psalmist's state of unresponsiveness, highlighting his emotional turmoil.
The use of חֵרֵשׁ here is significant as it conveys the idea of being cut off from communication, both with others and with God. The psalmist's choice to identify with a deaf person underscores his feeling of abandonment in his suffering.
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 structure of this verse revolves around two main clauses, both describing the psalmist's condition: כְ֭חֵרֵשׁ and כְאִלֵּם. The finite verbs אֶשְׁמָע and יִפְתַּח govern the actions of not hearing and not opening the mouth, respectively.
The Hebrew word order places emphasis on the comparisons being drawn, highlighting the psalmist's silence as a deliberate response to his circumstances.
Septuagint Backgroundgenerated
In the Septuagint, חֵרֵשׁ is rendered as ψυξήν, which carries a similar meaning of being deaf. This choice reflects the translators' understanding of the psalmist's condition as one of silence and unresponsiveness.
The translation choice indicates a consistent interpretation of the psalmist's emotional state, emphasizing the depth of his suffering.
In plain words — the whole versegenerated
Psalms 38:13 shows the psalmist feeling overwhelmed and silent in his suffering. He compares himself to a deaf person who cannot hear and a mute person who cannot speak. This reflects his deep emotional pain and sense of isolation.
Frequently Asked Questionsgenerated
Being like a deaf man signifies the psalmist's feeling of being unresponsive and cut off from communication, both with others and with God.
The psalmist chooses silence as a response to his suffering, indicating a deep sense of anguish and isolation from those who seek to harm him.
This verse exemplifies the themes of lament by expressing feelings of distress, isolation, and the struggle to communicate in the face of suffering.
The psalmist's silence teaches us about the complexity of suffering and the emotional responses that can accompany it, including feelings of helplessness and the need for divine intervention.
Reflection Questionsgenerated
- In what ways have I felt unresponsive or silent in my own struggles?
- How can I better express my feelings during times of distress, rather than remaining silent?
- What does this verse teach me about the importance of communication with God in times of suffering?
- How can I support others who may feel like they cannot speak or express their pain?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, reflecting on the themes of silence and suffering in relation to Christ's example.
The just person will want to conform his life to the image and likeness of Jesus, and though accused, he will be silent; if he is hurt, he will forgive. Wrongs done to him he will cover up, not opening his mouth.Early Church Fathers on Psalms 38 →
He says then, "But I as a deaf man heard not" [Psalms 38:13]. He who replied not to what He heard, did, as it were, not hear them. "But I as a deaf man heard not.Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I, as a deaf [man], heard not,.... He acted the part of a deaf man, and made as if he did not hear the mischievous things his enemies spoke; as Saul, when the sons of Belial spoke against him and
Read John Gill on Psalms 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.
Read Robert Jamieson on Psalms 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI carried myself towards them as if I had no ears to hear what they said either to me or for me, nor a tongue to answer or reprove them for their reproaches and calumnies; which he did not for, want of just answers to them, but to testify his humiliation for his sins, and his patient submission to and acceptation of the punishment which he had brought upon himself; of which see an instance, ; wherein also he was an eminent type of Christ, who, when he was reviled, reviled not again, .
Read Matthew Poole on Psalms 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:13 But I, as a deaf [man], heard not; and [I was] as a dumb man [that] openeth not his mouth.Ver. 13. But I, as a deaf man, heard not] But possessed any soul in patience; in quietness and confidence was my strength, Isaiah 30:15. As they were masters of their tongues, so was I of mine ears. He that cannot bear calumnies, reproaches, and injuries, cannot live, saith Chytraeus; let him even make up his pack, and get him out of the world. Virus Theodorus sends to advise with Melancthon what to do when Osiander preached against him? Melancthon desired him for God’ s sake to make no reply, but to behave himself as a deaf man, that heard not. Virus writeth back that this was very hard…
Read John Trapp on Psalms 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. But I, as a deaf man] I was conscious of my guilt, I could not vindicate myself; and I was obliged in silence to bear their insults.
Read AdamClarke on Psalms 38 →CambridgeThe Cambridge Bible for Schools and Colleges9–14. The neglect of friends and the scorn of enemies augment his sufferings.
Read Cambridge on Psalms 38 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I, as a deaf man, heard not - I was as if I had been deaf, and did not hear them or know what they were about. I took no notice of what they did anymore than if I had not heard them.
Read Albert Barnes on Psalms 38 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. I, as a deaf man, heard not—His silence arose from a deep consciousness that the judgment was of God, on account of sin, and a firm belief that it could not proceed beyond the divine purpose.
Read Daniel Denison Whedon on Psalms 38 →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 like a deaf man, I do not hear; and like a mute man, I do not open my mouth.
But I, as a deaf man, don’t hear. I am as a mute man who doesn’t open his mouth.
But like a deaf man, I do not hear; and like a mute man, I do not open my mouth.
But I am like a deaf man – I hear nothing; I am like a mute who cannot speak.
Tyndale line
But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.
But I, as a deaf man, hear not; And I am as a dumb man that openeth not his mouth.
But I, as a deaf man, hear not; and I am as a dumb man that openeth not his mouth.
But I, as a deaf man , heard not; and I was as a dumb man that openeth not his mouth.
But I as a deafe man heard not, and am as a dumme man, which openeth not his mouth.
Strictly literal
But I, as a deaf [man], hear not; and am as a dumb man that openeth not his mouth.
And I, as deaf, hear not. And as a dumb one who openeth not his mouth.
And I, as deaf, do not hear. And as a mute one who does not open his mouth.
(38:14) But I, as a deaf man, hear not; and I am as a dumb man that cannot open his mouth.
But I, I am like a deaf man and hear nothing; I am like a mute man who says nothing.
From the Latin
Hear my prayer, O Lord, and my supplication: give ear to my tears. Be not silent: for I am a stranger with thee, and a sojourner as all my fathers were.
Simplified
I act as if I'm deaf to what they're saying, and pretend to be dumb so I don't have to speak.
But I kept my ears shut like a man without hearing; like a man without a voice, never opening his 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 on the wording of this verse, with all eight words matched in the Septuagint. This indicates a strong consistency in the transmission of this text across different traditions.
וַאֲנִ֣י כְ֭חֵרֵשׁ לֹ֣א אֶשְׁמָ֑ע וּ֝כְאִלֵּ֗ם לֹ֣א יִפְתַּח־ פִּֽיו׃
8 of the 8 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 38:13
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.
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)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
חֵרֵשׁ (cheresh) means 'deaf' in both a literal and figurative sense. It is derived from the root word חָרַשׁ (charash), which relates to silence or being unable to hear. The entries consistently define the term without any significant disagreement.
חֵרֵשׁ adj. deaf
base
H2795 חֵרֵשׁ deaf
2795 cheresh khay-rashe'
from 2790; deaf (whether literally or spir.):--deaf.
see HEBREW for 02790
חֵרֵשׁ (che.resh) — deaf.
deaf
HR/Aamsa — PrepositionHR/Aamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
אִלֵּם (illem) means 'dumb' or 'unable to speak.' It is derived from a root that indicates speechlessness. The entries consistently describe it as mute or silent, with no significant disagreement among the lexicons.
אִלֵּם adj. dumb, unable to speak
base
H483 אִלֵּם dumb, unable to speak
483 'illem il-lame'
from 481; speechless:--dumb (man).
see HEBREW for 0481
אִלֵּם (il.lem) — mute.
mute, silent, dumb, unable to speak
HC/R/Aamsa — Conjunction · prepositionHC/R/Aamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms