Psalms 49:3 — Word Study
WLCפִּ֭י יְדַבֵּ֣ר חָכְמ֑וֹת וְהָג֖וּת לִבִּ֣י תְבוּנֽוֹת׃
BSAalsogam sonbên the man (Adam)ʼâdâm alsogam sonbên manʼîysh unitednessyachad richʻâshîyr needyʼebyôwn
| Greek | English | Parsing |
|---|---|---|
| פִּ֭י | mouth my | Noun common masculine singular construct, suffix |
| יְדַבֵּ֣ר | it will speak | Verb, Piel, imperfect third person masculine singular |
| חָכְמ֑וֹת | wisdom | Noun common, feminine plural absolute |
| וְהָג֖וּת | and [the] meditation of | Conjunction, noun common feminine singular construct |
| לִבִּ֣י | heart my | Noun common masculine singular construct, suffix |
| תְבוּנֽוֹת׃ | [will be] understanding | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My mouth will impart wisdom, and the meditation of my heart will bring understanding. |
| KJV | My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. |
| ASV | My mouth shall speak wisdom; And the meditation of my heart shall be of understanding. |
| YLT | My mouth speaketh wise things, And the meditations of my heart [are] things of understanding. |
| WEB | My mouth will speak words of wisdom. My heart will utter understanding. |
| BBE | From my mouth will come words of wisdom; and in the thoughts of my heart will be knowledge. |
Where they part company is in the nuances of the Hebrew words, particularly חָכְמ֑וֹת — see How Translations Differ.
The sentence is structured with a main clause followed by two phrases that elaborate on the speaker's intentions, emphasizing the connection between speech and meditation.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָדָם
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 49:3
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 — Meditation on Wisdomgenerated
Psalms 49:3 is part of a reflection on the nature of wisdom and understanding, emphasizing the importance of both speech and meditation. The speaker aims to convey insights that arise from deep contemplation of their heart, which is explored further in the surrounding verses, particularly in Psalms 49:4 where the speaker expresses a desire to share proverbs and riddles.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:2 | Let my teaching fall like rain and my speech settle like dew, like gentle rain on new grass, like showers on tender plants. |
| 2 | Job 33:3–33 | My words are from an upright heart, and my lips speak sincerely what I know. |
| 3 | Proverbs 4:1–2 | Listen, my sons, to a father’s instruction; pay attention and gain understanding. |
| 4 | Proverbs 8:6–11 | Listen, for I speak of noble things, and the opening of my lips will reveal right. |
| 5 | Proverbs 22:17–20 | Incline your ear and hear the words of the wise— apply your mind to my knowledge— |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָכְמ֑וֹת, cha.khe.Motgenerated
The word חָכְמָה (*chokmah*) signifies wisdom, encompassing various forms of skill and prudence, particularly in moral and practical contexts. It is derived from the root word for wisdom, חָכַם (*chakam*), and is often associated with good judgment and ethical considerations.
In this verse, wisdom is not merely theoretical; it is intended to be communicated and understood. The speaker's mouth is set to impart this wisdom, suggesting an active engagement in sharing insights gained through reflection.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all conveying the essence of the speaker's intention to impart wisdom and understanding through both speech and contemplation.
Sentence Structuregenerated
The finite verb יְדַבֵּ֣ר, it will speak, governs the sentence, with two noun phrases following: the subject פִּ֭י (my mouth) and the predicate תְבוּנֽוֹת (understanding). This structure emphasizes the relationship between the act of speaking and the insights shared.
The Hebrew word order places the subject first, highlighting the speaker's mouth as the primary agent of wisdom. The conjunction וְ (and) connects the two main ideas of imparting wisdom and the meditation of the heart, indicating a flow of thought.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word for wisdom is rendered with the Greek term for wisdom, indicating a consistent understanding of the concept across both texts. This choice emphasizes the continuity of the theme of wisdom in both the Hebrew and Greek traditions.
The Greek translation reflects the same intent as the Hebrew, focusing on the act of speaking wisdom and understanding, which aligns with the original Hebrew context.
In plain words — the whole versegenerated
Psalms 49:3 expresses the speaker's intention to share wisdom through their words and to reflect deeply in their heart. This verse highlights the importance of both speaking and meditating on wisdom, suggesting that true understanding comes from thoughtful contemplation.
Frequently Asked Questionsgenerated
It means that the speaker intends to share insights and knowledge through their speech, indicating an active engagement in teaching or communicating understanding.
Meditation allows for deep reflection and contemplation, which can lead to greater insights and clarity about complex ideas or truths.
Wisdom is essential as it guides actions and decisions, providing insight into moral and practical matters, which the speaker seeks to convey.
One can practice meditation by setting aside time for quiet reflection, focusing on thoughts or teachings, and seeking to understand their implications and applications in life.
Reflection Questionsgenerated
- What are some areas in my life where I can seek wisdom and understanding?
- How can I incorporate meditation into my daily routine to deepen my insights?
- In what ways can I share my understanding with others effectively?
- What role does contemplation play in my spiritual journey?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of wisdom and meditation. Their insights are drawn from various works, highlighting the significance of understanding in the spiritual life.
If the meditation is wisdom, what will the message be? When the meditation of the heart is wisdom, wicked thoughts will not come within it, nor is a place given to the devil or those things that defile people.Early Church Fathers on Psalms 49 →
And what is it they are now to hear? "My mouth shall speak of wisdom, and the meditation of my heart understanding" [Psalms 49:3].Early Church Fathers on Psalms 49 →
All wisdom comes to be known by reflection and dissemination. So his meaning is, I deliberate on some wise ideas, and with the intention of disseminating them I want you all to be hearers of what is said by me.Early Church Fathers on Psalms 49 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 49:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy mouth shall speak of wisdom,.... Or "wisdoms" (m); of Christ, who is so called, Proverbs 1:20.
Read John Gill on Psalms 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. My mouth shall speak of wisdom - suggested by the Divine Spirit of "wisdom" (Proverbs 8:1-36; 1 Corinthians 2:13).
Read Robert Jamieson on Psalms 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt concerns you diligently to attend to me, for I am about to speak not of vulgar and trivial things, or such as come suddenly into my mind, and rush as hastily out of my mouth, but of such things as are the result of my most serious and considerate thoughts, and such as, if you observe them and lay them to heart, will make you truly wise, and keep you from those errors, and follies, and mischiefs, which the generality of mankind, for want of a right understanding, do run into.
Read Matthew Poole on Psalms 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:3 My mouth shall speak of wisdom; and the meditation of my heart [shall be] of understanding.Ver. 3. My mouth shall speak of wisdom] Heb. Wisdomns and understandings; and yet the matter of this psalm was nothing extraordinary for the main of it; so that a profane person would have come out with his Quid dignum tanto tulit hic promissor hiatu? But good points are not therefore to be slighted, because commonly handled; but therefore the better to be heeded, and proof to be made by practice, what that good and holy and acceptable will of God is that is so much pressed upon, as Romans 12:2.
Read John Trapp on Psalms 49 →CambridgeThe Cambridge Bible for Schools and Colleges3. My mouth shall speak wisdom, And the meditation of my heart shall be (full of) understanding. The words for wisdom and understanding are both plural in the Heb., denoting manifold wisdom and profound insight.
Read Cambridge on Psalms 49 →Albert Barnes1798–1870Barnes' Notes on the BibleMy mouth shall speak of wisdom - That is, I will utter sentiments that are wise, or that are of importance to all; sentiments that will enable all to take a just view of the subject on which I speak.
Read Albert Barnes on Psalms 49 →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
My mouth will impart wisdom, and the meditation of my heart will bring understanding.
My mouth will speak words of wisdom. My heart will utter understanding.
My mouth will impart wisdom, and the meditation of my heart will bring understanding.
I will declare a wise saying; I will share my profound thoughts.
Tyndale line
My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.
My mouth shall speak wisdom; And the meditation of my heart shall be of understanding.
My mouth shall speak wisdom; and the meditation of my heart shall be of understanding.
My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.
My mouth shall speake of wisdome, and the meditation of mine heart is of knowledge.
Strictly literal
My mouth shall speak wisdom, and the meditation of my heart shall be of understanding:
My mouth speaketh wise things, And the meditations of my heart [are] things of understanding.
My mouth speaks wise things, || And the meditations of my heart [are] things of understanding.
(49:4) My mouth shall speak wisdom; and the meditation of my heart shall be of understanding.
My mouth will speak wisdom and the meditation of my heart will be of understanding.
From the Latin
God shall come manifestly: our God shall come, and shall not keep silence. A fire shall burn before him: and a mighty tempest shall be round about him.
Simplified
For what I say is wise, and my thinking is perceptive.
From my mouth will come words of wisdom; and in the thoughts of my heart will be knowledge.
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, maintaining a consistent message about the speaker's commitment to impart wisdom and understanding. The Dead Sea Scrolls show a fragmentary text that does not alter the overall meaning but indicates some textual restoration.
פִּ֭י יְדַבֵּ֣ר חָכְמ֑וֹת וְהָג֖וּת לִבִּ֣י תְבוּנֽוֹת׃
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.
גם [בני] [אדם] [גם] [בני] [איש] [יחד] [עשיר] [ואביון]
1 word on the leather — 8 supplied entire by an editor.
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 49:3
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.
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/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
הָגוּת (haguwth) refers to the concept of meditation or musing. It is derived from the root word for 'musing' and is specifically mentioned in Psalm 49:4. The entries consistently emphasize its meaning related to thoughtful reflection.
הָגוּת n.f. meditation, musing, only ψ 49:4
ref
H1900 הָגוּת
1900 haguwth haw-gooth'
from 1897; musing:--meditation.
see HEBREW for 01897
הָגוּת (ha.gut) — meditation.
meditation, utterance, musing
HC/Ncfsc — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
HNcfpa — Noun common · feminine plural absoluteHNcfpa