Psalms 39:2 — Word Study
WLCנֶאֱלַ֣מְתִּי ד֭וּמִיָּה הֶחֱשֵׁ֣יתִי מִטּ֑וֹב וּכְאֵבִ֥י נֶעְכָּֽר׃
BSAto sayʼâmar to keepshâmar wayderek to sinchâṭâʼ tonguelâshôwn to keepshâmar lippeh muzzlemachçôwm△ tillʻad wickedrâshâʻ beforeneged
| Greek | English | Parsing |
|---|---|---|
| נֶאֱלַ֣מְתִּי | I was dumb | Verb, Niphal, perfect first person common singular |
| ד֭וּמִיָּה | silence | Noun common, feminine singular absolute |
| הֶחֱשֵׁ֣יתִי | I was silent | Verb, Hiphil, perfect first person common singular |
| מִטּ֑וֹב | from good | Preposition |
| וּכְאֵבִ֥י | and pain my | Conjunction, noun common masculine singular construct, suffix |
| נֶעְכָּֽר׃ | it was stirred up | Verb, Niphal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred. |
| KJV | I was dumb with silence, I held my peace, even from good; and my sorrow was stirred. |
| ASV | I was dumb with silence, I held my peace, even from good; And my sorrow was stirred. |
| YLT | I was dumb [with] silence, I kept silent from good, and my pain is excited. |
| WEB | I was mute with silence. I held my peace, even from good. My sorrow was stirred. |
| BBE | I made no sound, I said no word, even of good; and I was moved with sorrow. |
Where they part company is ד֭וּמִיָּה — see How Translations Differ.
The structure is built around a main clause with several subordinate phrases that elaborate on the psalmist's silence and emotional state.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 39:2
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 Sufferinggenerated
Psalm 39:2 reveals the psalmist's struggle with speech and silence in the face of sorrow. This verse is part of a larger meditation on the challenges of life and the importance of self-control in speech, as seen in the preceding verse where the psalmist resolves to guard his tongue. The themes of silence and introspection resonate throughout the psalm, inviting readers to reflect on their own responses to pain and grief.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 38:13–14 | But like a deaf man, I do not hear; and like a mute man, I do not open my mouth. |
| 2 | 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. |
| 3 | Matthew 27:12–14 | And when He was accused by the chief priests and elders, He gave no answer. |
| 4 | Matthew 7:6 | Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces. |
| 5 | Job 32:19–20 | Behold, my belly is like unvented wine; it is about to burst like a new wineskin. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נֶאֱלַ֣מְתִּי, ne.'e.Lam.tigenerated
The verb אָמַר (amar) in the Niphal form indicates a state of being rendered unable to speak, often due to overwhelming circumstances. This word captures the essence of being silenced or bound, as seen in its usage in Psalm 137:6.
The Niph'al form emphasizes the passive experience of being dumb, suggesting that the psalmist is not choosing silence but is instead overwhelmed by his sorrow. This conveys a deep emotional state where words fail to express the inner turmoil.
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 contains multiple clauses, with the main finite verb נֶאֱלַ֣מְתִּי (I was dumb) governing the structure. It is followed by an adverbial clause ד֭וּמִיָּה (and still), and further clauses that elaborate on the psalmist's silence and the stirring of sorrow.
The Hebrew word order places emphasis on the state of being dumb and silent, reflecting the psalmist's deep emotional struggle. Each phrase builds upon the last, creating a layered understanding of the psalmist's experience.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נֶאֱלַ֣מְתִּי is rendered as εἶπα (eipa), which means I said. This choice shifts the focus slightly from the state of silence to the act of speaking, suggesting a deeper interpretation of the psalmist's internal conflict.
The use of φυλάχω for ד֭וּמִיָּה emphasizes the protective aspect of silence, indicating a guarding of one's words in the face of emotional distress.
In plain words — the whole versegenerated
Psalm 39:2 shows the psalmist feeling unable to speak due to sorrow. He chooses silence, even refraining from speaking good things, indicating a deep emotional struggle. This moment of stillness reflects a desire to process pain rather than react impulsively.
Frequently Asked Questionsgenerated
Being 'speechless' indicates a profound emotional state where the psalmist feels overwhelmed by sorrow, rendering him unable to articulate his feelings.
The psalmist's choice to remain silent, even from speaking good, suggests that he is grappling with deeper issues of pain and grief, feeling that no words can adequately express his state.
Silence serves as a means of reflection and processing grief. It indicates a moment of introspection where the psalmist contemplates his pain rather than reacting outwardly.
The psalmist's silence teaches us the value of pausing to reflect on our emotions, especially in times of sorrow, rather than rushing to fill the silence with words.
Reflection Questionsgenerated
- In what situations have I felt the need to remain silent despite having much to say?
- How can I practice stillness and reflection in my own life, especially during difficult times?
- What does it mean to me to choose silence over speaking in moments of pain?
- How can I support others who may be struggling to express their feelings?
The early church on this verse — how the Fathers read it
The early Church Fathers reflect on the themes of silence and introspection found in this verse. Their comments explore the spiritual implications of the psalmist's experience.
If you know there is sin, be silent. Do not add to your guilt by denying it. If you are not aware of sin, be silent. You are secure in your innocence.Early Church Fathers on Psalms 39 →
In temptation, good words flee from us and the spirit is silent. The soul speaks about those temptations that it recognizes and is silent about those it does not.Early Church Fathers on Psalms 39 →
If insults are offered to you or to anyone else, or wrongs done, be immovable, and as far as an answer in retaliation is concerned, be silent “as one that is dumb,” always singing in your heart this verse of the psalmist.Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI was dumb with silence,.... Quite silent, as if he had been a dumb man, and could not speak; so he was before men, especially wicked men, and under the afflicting hand of God; see Psalms 39:9; thus
Read John Gill on Psalms 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI was dumb with silence, I held my peace, even from good; and my sorrow was stirred. I held my peace, (even) from good - even from pleading before God with warrantable arguments.
Read Robert Jamieson on Psalms 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI was dumb with silence; I was so long and so obstinately silent, that I seemed to myself and to others to be dumb. Two words put together expressing the same thing, to aggravate or increase it. Or, I was dumb with quietness, i.e. not out of sullenness, but with submissiveness to God’ s dispensations, which is oft noted by silence. I held my peace, even from good; I forbore to speak what I justly might upon that occasion, lest the flood-gates of speech being once opened, and speech stirring up my passion, I should by degrees break forth into some indecent and sinful expressions, to the dishonour of God, the wounding of mine own conscience, and the offence of others. or this may be a…
Read Matthew Poole on Psalms 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:2 I was dumb with silence, I held my peace, [even] from good; and my sorrow was stirred.Ver. 2. I was dumb with silence] As not willing either to open the mouths of those dead dogs or to cast pearls before those sensual swine. I held my peace, even from good] That good which I might have spoken in mine own defence and their reproof, ne miscerem illud cum malo, saith one, lest some evil should be mingled with it; as mud and gravel is with the clear water that runs down a current. Intellige de bono licito, non de bono necessario et praecepto. And my sorrow was stirred] Heb. troubled; though I had somewhat to do to do it. Corruption must be curbed and kept in by violence, James 1:26.…
Read John Trapp on Psalms 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Even from good.—This interpretation, while following the LXX., Vulg., and most ancient versions, is suspicious, since the particle, rendered from, is not generally used in this sense after a verb expressing silence. Indeed there is only one instance which at all supports this rendering (1 Kings 22:3, margin). Nor does the context require or even admit it. If the bright side of things had been so evident that he could speak of it the Psalmist would not have feared reproach for doing so, nor was there cause for his silence “as to the law,” the rabbinical mode of explaining the passage. The obvious translation makes the clause parallel with that which follows: “I held my peace without…
Read Charles John Ellicott on Psalms 39 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I held any peace, even from good] "I ceased from the words of the law," says the Chaldee. I spoke nothing, either good or bad. I did not even defend myself. My sorrow was stirred.] My afflictions increased, and I had an exacerbation of pain. It is a hard thing to be denied the benefit of complaint in sufferings, as it has a tendency to relieve the mind, and indeed, in some sort, to call off the attention from the place of actual suffering: and yet undue and extravagant complaining enervates the mind, so that it becomes a double prey to its sufferings. On both sides there are extremes: David seems to have steered clear of them on the right hand and on the left.
Read AdamClarke on Psalms 39 →CambridgeThe Cambridge Bible for Schools and Colleges2. silence] The word carries with it the idea of mute submission. Cp. Psalms 62:1; Psalms 37:7; Lamentations 3:26. even from good] I kept absolute silence, speaking neither good nor bad (Genesis 31:24). Less probably as R.V. marg., and had no comfort. my sorrow was stirred] The effort to suppress his feelings only aggravated the pain. Cp. Psalms 32:3. So Ovid, Trist. v. 1. 63, ‘Strangulat inclusus dolor atque exaestuat intus.’
Read Cambridge on Psalms 39 →Albert Barnes1798–1870Barnes' Notes on the BibleI was dumb with silence - Compare Psalms 38:13. The addition of the words “with silence,” means that he was entirely or absolutely mute; he said nothing at all.
Read Albert Barnes on Psalms 39 →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
I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred.
I was mute with silence. I held my peace, even from good. My sorrow was stirred.
I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred.
I was stone silent; I held back the urge to speak. My frustration grew;
Tyndale line
I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
I was dumb with silence, I held my peace, even from good; And my sorrow was stirred.
I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
I was dumme and spake nothing: I kept silece euen from good, and my sorow was more stirred.
Strictly literal
I was dumb with silence, I held my peace from good; and my sorrow was stirred.
I was dumb [with] silence, I kept silent from good, and my pain is excited.
I was mute [with] silence, || I kept silent from good, and my pain is excited.
(39:3) I was dumb in deep silence, I was quite still, even from [speaking] good; but my pain was greatly excited;
I kept silent; I kept back my words even from saying anything good, and my pain grew worse.
From the Latin
With expectation I have waited for the Lord, and he was attentive to me.
Simplified
So I was completely silent—I didn't even say anything good. But the pain inside only got worse.
I made no sound, I said no word, even of good; and I was moved with sorrow.
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 of Psalms 39:2 reads, "נֶאֱלַ֣מְתִּי ד֭וּמִיָּה הֶחֱשֵׁ֣יתִי מִטּ֑וֹב וּכְאֵבִ֥י נֶעְכָּֽר׃" which translates to, "I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred." The Septuagint agrees with the Masoretic Text in meaning, as all six words correspond directly, although the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus supporting the text of the Masoretic Text and the Septuagint in their agreement on the content of this verse.
נֶאֱלַ֣מְתִּי ד֭וּמִיָּה הֶחֱשֵׁ֣יתִי מִטּ֑וֹב וּכְאֵבִ֥י נֶעְכָּֽר׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 39:2
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.
אָלַם (alam) is a Hebrew verb meaning to bind, with a specific nuance in the Niph'al form of being dumb or tongue-tied. The entries indicate that it can refer to both the act of binding and the state of being silenced. There is no significant disagreement among the lexicons regarding its meanings.
[אָלַם] vb. bind
Niph. (be bound =) be dumb
Pi. Pt. bind
base
H481 אָלַם bind. Niph. be dumb
481 'alam aw-lam'
a primitive root; to tie fast; hence (of the mouth) to be
tongue-tied:--bind, be dumb, put to silence.
אָלַם (a.lam) — be dumb.
1) to bind
1a) (Niphal)
1a1) to be dumb
1a2) to be bound
1b) (Piel) binding (part.)
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.
דּוּמִיָּה (duwmiyah) refers to silence, stillness, or a state of repose. It is derived from a root meaning stillness and can imply a sense of quiet or trust. The entries consistently highlight its meanings related to silence and waiting, but do not provide specific verse references.
דּוּמִיָּה, דֻּמִיָּה n.f. silence, still waiting, repose
base
H1747 דּוּמִיָּה, דֻּמִיָּה silence, still waiting, repose
1747 duwmiyah doo-me-yaw'
from 1820; stillness; adverbially, silently; abstractly
quiet, trust:--silence, silent, waiteth.
see HEBREW for 01820
דּוּמִיָּה (du.miy.yah) — silence.
silence, still, repose, still waiting
HNcfsa — Noun common · feminine singular absoluteHNcfsa
si'-lens: Five Hebrew roots, with various derivatives, and two Greek words are thus translated. The word is used literally for dumbness, interrupted speech, as in La 2:10; Ps 32:3; Ec 3:7; Am 5:13; Ac 15:12; 1Co 14:28; 1Ti 2:11,12 the King James Version (the American Standard Revised Version "quietness"); Re 8:1, or figuratively of the unanswered prayers of the believer (Ps 83:1; 35:22;
חָשָׁה (chashah) is a Hebrew verb meaning to be silent, quiet, or still. It can express inactivity or the act of causing silence in others. The entries indicate its use primarily in poetic and later texts, with forms in both the Qal and Hiphil stems, highlighting its versatility in conveying stillness or quietness.
[חָשָׁה] vb. be silent, inactive, still (chiefly poet. and late)
Qal be silent
Hiph.
exhibit silence, be silent
shew inactivity
causat. make still, quiet
base
H2814 חָשָׁה be silent, inactive, still (chiefly poet. and late) .be silent
. . exhibit silence, be silent
. shew inactivity
. causat. make still, quiet
2814 chashah khaw-shaw'
a primitive root; to hush or keep quiet:--hold peace, keep
silence, be silent, (be) still.
חָשָׁה (cha.shah) — be silent.
1) to be silent, quiet, still, inactive
1a) (Qal) to be silent, be still
1b) (Hiphil)
1b1) to be silent, exhibit silence
1b2) to show inactivity, be inactive
1b3) to make silent, make quiet, cause to be still
HVhp1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
HR/Aamsa — PrepositionHR/Aamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
כְּאֵב (k'eb) refers to pain, encompassing both physical and mental suffering, as well as sorrow and grief. It is derived from the root word for suffering. The entries consistently highlight its use in contexts of adversity.
כְּאֵב n.m. pain
base
H3511 כְּאֵב pain
3511 k'eb keh-abe'
from 3510; suffering (physical or mental), adversity:--grief,
pain, sorrow.
see HEBREW for 03510
כְּאֵב (ke.ev) — pain.
pain (mental and physical), sorrow
HC/Ncmsc/Sp1bs — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
עָכַר (akar) is a Hebrew verb meaning to stir up, disturb, or trouble. It is derived from a primitive root that suggests the action of roiling water. The word encompasses various forms, including Qal, which denotes the act of disturbing, and Niphal, indicating a state of being disturbed or experiencing calamity.
עָכַר vb. stir up, disturb, trouble
Qal disturb, trouble
Niph. my pain was stirred up
base
H5916 עָכַר stir up, disturb, trouble
5916 `akar aw-kar'
a primitive root; properly, to roil water; figuratively, to
disturb or affict:--trouble, stir.
עָכַר (a.khar) — to trouble.
1) to trouble, stir up, disturb, make (someone) taboo
1a) (Qal) to disturb, trouble
1b) (Niphal)
1b1) to be disturbed, be stirred up
1b2) disturbance, calamity (participle)
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms