Psalms 77:4 — Word Study
WLCאָ֭חַזְתָּ שְׁמֻר֣וֹת עֵינָ֑י נִ֝פְעַ֗מְתִּי וְלֹ֣א אֲדַבֵּֽר׃
BSAto rememberzâkar Godʼĕlôhîym to roarhâmâh to musesîyach to turn asideʻâṭaph spiritrûwach Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| אָ֭חַזְתָּ | you held | Verb, Qal, perfect second person masculine singular |
| שְׁמֻר֣וֹת | [the] eyelids of | Noun common, feminine plural construct |
| עֵינָ֑י | eyes my | Noun common feminine dual construct, suffix |
| נִ֝פְעַ֗מְתִּי | I was troubled | Verb, Niphal, perfect first person common singular |
| וְלֹ֣א | and not | Conjunction, particle |
| אֲדַבֵּֽר׃ | I spoke | Verb, Piel, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have kept my eyes from closing; I am too troubled to speak. |
| KJV | Thou holdest mine eyes waking: I am so troubled that I cannot speak. |
| ASV | Thou holdest mine eyes watching: I am so troubled that I cannot speak. |
| YLT | Thou hast taken hold of the watches of mine eyes, I have been moved, and I speak not. |
| WEB | You hold my eyelids open. I am so troubled that I can’t speak. |
| BBE | You keep my eyes from sleep; I am so troubled that no words come. |
Where they part company is שְׁמֻר֣וֹת — see How Translations Differ.
The sentence has one main clause followed by a subordinate clause, emphasizing the psalmist's state of distress.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָכַר
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 77:4
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 Distressgenerated
Psalm 77:4 is a poignant expression of the psalmist's anguish, where they feel unable to close their eyes due to overwhelming trouble. This verse captures the intensity of their emotional state, as they struggle to find words amidst their distress, reflecting a deep connection with God in their suffering. The surrounding verses provide context, showing the psalmist's remembrance of God and their longing for relief in the midst of turmoil.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:6 | I am weary from groaning; all night I flood my bed with weeping and drench my couch with tears. |
| 2 | Esther 6:1 | That night sleep escaped the king; so he ordered the Book of Records, the Chronicles, to be brought in and read to him. |
| 3 | Job 7:13–15 | When I think my bed will comfort me and my couch will ease my complaint, |
| 4 | Job 2:13 | Then they sat on the ground with him for seven days and seven nights, but no one spoke a word to him because they saw how intense his suffering was. |
| 5 | Job 6:3 | For then it would outweigh the sand of the seas— no wonder my words have been rash. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אָ֭חַזְתָּ, 'A.chaz.tagenerated
The verb אָחַז (achaz) means to grasp or hold onto something, indicating a strong sense of possession or control. In this verse, it conveys the idea that God is actively holding the psalmist's eyes open, preventing them from finding rest or sleep.
This usage emphasizes the psalmist's feeling of being overwhelmed, as they are unable to escape their troubled thoughts. The perfect tense indicates a completed action, suggesting that God's intervention is ongoing, keeping the psalmist in a state of alertness and distress.
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 main verb אָ֭חַזְתָּ governs the entire verse, with the object שְׁמֻר֣וֹת and the following clauses providing additional context. The structure indicates a direct relationship between the action of holding and the state of the psalmist's eyes.
The verse's organization places emphasis on the psalmist's emotional state, with the verbs indicating their troubled condition and inability to speak. This arrangement reflects the urgency and intensity of their lament.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb אָ֭חַזְתָּ is rendered as ἐμνήσθην, which translates to 'I remembered.' This choice shifts the focus from God's action of holding to the psalmist's act of remembering, indicating a nuanced interpretation of the original text.
This translation suggests a broader understanding of the psalmist's experience, highlighting the interplay between memory and distress in their lament.
In plain words — the whole versegenerated
Psalm 77:4 expresses the psalmist's deep distress, feeling unable to close their eyes and overwhelmed to the point of being unable to speak. This verse captures a moment of raw emotion, where the psalmist feels the weight of their troubles and the need for God's presence.
Frequently Asked Questionsgenerated
This indicates that the psalmist feels unable to find rest or peace due to their overwhelming troubles, suggesting that God is actively involved in their state of distress.
The psalmist's emotional turmoil is so intense that they find it difficult to articulate their feelings, reflecting a common human experience of being overwhelmed by grief or anxiety.
Directly addressing God in their lament shows the psalmist's reliance on divine intervention and their desire for a connection with God in their suffering.
This verse connects to other psalms that express similar themes of distress and the struggle to communicate with God, highlighting the universal nature of suffering and the need for divine comfort.
Reflection Questionsgenerated
- In what ways have I felt overwhelmed and unable to express my feelings to God?
- How can I seek God's presence in times of distress, just as the psalmist does?
- What are some ways I can support others who are struggling to find words in their pain?
- How does remembering God's past faithfulness help me in my current troubles?
The early church on this verse — how the Fathers read it
The verse is referenced by early Church Fathers, including Augustine, who reflect on the psalmist's emotional state and relationship with God during distress.
With weariness he had pined away; by calling to mind God, he had been delighted, again in babbling he had fainted: what follows? "All mine enemies have anticipated watches" [Psalms…Early Church Fathers on Psalms 77 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 77:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou holdest mine eyes waking,.... Or, "the watches", or rather "keepers of the eyes" (m); the eyebrows, which protect the eyes; these were held, so that he could not shut them, and get any sleep; so R.
Read John Gill on Psalms 77 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou holdest mine eyes waking: I am so troubled that I cannot speak.
Read Robert Jamieson on Psalms 77 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou holdest mine eyes waking, by those sharp and continual griefs, and those perplexing and tormenting thoughts and cares, which from time to time thou stirrest up in me. I am so troubled that I cannot speak; the greatness of my sorrows stupifies my mind, and makes me both lifeless and unable to speak; nor can any words sufficiently express the extremity of my misery.
Read Matthew Poole on Psalms 77 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 77:4 Thou holdest mine eyes waking: I am so troubled that I cannot speak.Ver. 4. Thou holdest mine eyes waking] Thou holdest the watches of mine eyes, that is, mine eyebrows, saith the Chaldee, so that I can neither sleep nor speak. Job complaineth of the like misery, Job 7:8 See Psalms 38:10 That I cannot speak] Curae leves loquuntur, ingentes stupent.
Read John Trapp on Psalms 77 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Thou holdest mine eyes waking.—Rather, Thou hast closed the guards of my eyes—i.e., my eyelids. The Authorised Version mistakes the noun. guards, for a participle, and mistranslates it by the active instead of the passive. For the verb hold in the sense of shut, see Nehemiah 7:3, and Job 26:9, where God is described as veiling His throne in cloud, and so shutting it up, as it were, from the access of men. I am so troubled.—The verb is used elsewhere of the awestruck state into which the mind is thrown by a mysterious dream (Genesis 41:8; Daniel 2:1; Daniel 2:3), and once (Judges 13:25) of inspiration, such as impelled the judges of old to become the liberators of their country. The…
Read Charles John Ellicott on Psalms 77 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Thou holdest mine eyes waking] Literally, thou keepest the watches of mine eyes - my grief is so great that I cannot sleep. I am so troubled that I cannot speak.] This shows an increase of sorrow and anguish. At first he felt his misery, and called aloud. He receives more light, sees and feels his deep wretchedness, and then his words are swallowed by excessive distress. His woes are too big for utterance. "Small troubles are loquacious; the great are dumb." Curae leves loquuntur; ingentes stupent.
Read AdamClarke on Psalms 77 →CambridgeThe Cambridge Bible for Schools and Colleges4–9. In the vigils of the night he pondered on the history of the past, and asked himself with earnest questionings whether it were possible that God could have utterly cast off His people, and changed His character as a gracious and merciful God.
Read Cambridge on Psalms 77 →Albert Barnes1798–1870Barnes' Notes on the BibleThou holdest mine eyes waking - literally, “Thou holdest the watchings of my eyes.” Gesenius (Lexicon) translates the Hebrew word rendered “waking,” “eyelids.” Probably that is the true idea.
Read Albert Barnes on Psalms 77 →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
You have kept my eyes from closing; I am too troubled to speak.
You hold my eyelids open. I am so troubled that I can’t speak.
You have kept my eyes from closing; I am too troubled to speak.
You held my eyelids open; I was troubled and could not speak.
Tyndale line
Thou holdest mine eyes waking: I am so troubled that I cannot speak.
Thou holdest mine eyes watching: I am so troubled that I cannot speak.
Thou holdest mine eyes watching: I am so troubled that I cannot speak.
Thou holdest my eyes waking: I am so troubled that I cannot speak.
Thou keepest mine eyes waking: I was astonied and could not speake.
Strictly literal
Thou holdest open mine eyelids; I am full of disquiet and cannot speak.
Thou hast taken hold of the watches of mine eyes, I have been moved, and I speak not.
You have taken hold of the watches of my eyes, || I have been moved, and I do not speak.
(77:5) Thou holdest my eyes awake: I am troubled and I cannot speak.
You held my eyes open; I was too troubled to speak.
From the Latin
They have not been hidden from their children, in another generation. Declaring the praises of the Lord, and his powers, and his wonders which he hath done.
Simplified
You stop me going to sleep; I'm so upset I can't even talk.
You keep my eyes from sleep; I am so troubled that no words come.
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 in their wording for אָ֭חַזְתָּ, שְׁמֻר֣וֹת, and עֵינָ֑י, showing consistency in the translation of these key terms. The Septuagint maintains the same meaning as the Hebrew, affirming the integrity of the text across these traditions.
אָ֭חַזְתָּ שְׁמֻר֣וֹת עֵינָ֑י נִ֝פְעַ֗מְתִּי וְלֹ֣א אֲדַבֵּֽר׃
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 77:4
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 אָחַז (achaz) means to grasp, take hold of, or seize. It has various forms, including Qal (to grasp), Niphal (to be caught), Piel (to enclose), and Hophal (to be fastened). The entries highlight its use in contexts of possession and holding, but do not provide specific verse references.
אָחַז 68 vb. grasp, take hold of, take possession
Qal grasp, take hold of
Niph. be caught
Pi. enclose, overlay
Hoph. fastened
base
H270 אָחַז grasp, take hold of, take possession .grasp, take hold of
. be caught
. enclose, overlay
270 'achaz aw-khaz'
a primitive root; to seize (often with the accessory idea of
holding in possession):--+ be affrighted, bar, (catch, lay,
take) hold (back), come upon, fasten, handle, portion, (get,
have or take) possess(-ion).
אָחַז (a.chaz) — to grasp.
1) grasp, take hold, seize, take possession
1a) (Qal) to grasp, take hold of
1b) (Niphal) to be caught, grasped, be settled
1c) (Piel) to enclose, overlay
1d) (Hophal) fastened
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
שְׁמֻרָה (shmurah) refers to an eyelid, derived from a term meaning something that is guarded. It is noted in the context of 'waking' and appears in Psalm 77:5. The word is feminine and is linked to the passive participle of another Hebrew root.
[שְׁמֻרָה] n.f. eye-lid (from its guarding the eye);—pl. cstr. ψ 77:5.
ref
H8109 שְׁמֻרָה
8109 shmurah shem-oo-raw'
feminine of passive participle of 8104; something guarded,
i.e. an eye-lid:--waking.
see HEBREW for 08104
שְׁמֻרָה (she.mu.rah) — waking.
eyelid
HNcfpc — Noun common · feminine plural constructHNcfpc
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 עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfdc/Sp1bs — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
פָּעַם (pa`am) is a Hebrew verb that conveys the idea of thrusting or impelling, often associated with a regular beating or disturbance. It can be used in various forms, such as to indicate being disturbed or agitated. The entries highlight its usage in different contexts, including a reference to Daniel 2:1.
[פָּעַם] vb. thrust, impel (prob. orig. strike, hit)
Qal the spirit of י׳ began to impel him.
H6470 [פָּעַם] thrust, impel
6470 pa`am paw-am'
a primitive root; to tap, i.e. beat regularly; hence
(generally) to impel or agitate:--move, trouble.
פָּעַם (pa.am) — to trouble.
1) to thrust, impel, push, beat persistently
1a) (Qal) to impel
1b) (Niphal) to be beaten, be disturbed
1c) (Hithpael) to be disturbed
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
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)
HC/Tn — Conjunction · particleHC/Tn
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
HVpi1cs — Verb · Piel · imperfect first person common singularHVpi1cs
spok (1Ki 7:33).
See SEA, THE MOLTEN.