Psalms 39:2
Psalms 39:2 in Multiple Translations
I was speechless and still; I remained silent, even from speaking 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 made no sound, I said no word, even of good; and I was moved with sorrow.
So I was completely silent—I didn't even say anything good. But the pain inside only got worse.
I was dumme and spake nothing: I kept silece euen from good, and my sorow was more stirred.
I was dumb [with] silence, I kept silent from good, and my pain is excited.
I was mute with silence. I held my peace, even from good. My sorrow was stirred.
I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
With expectation I have waited for the Lord, and he was attentive to me.
So I was completely silent [DOU], and I did not even talk about things that were good, but it was useless, because I began to suffer even more.
Berean Amplified Bible — Psalms 39:2
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Psalms 39:2 Interlinear (Deep Study)
BIB
HEB
אָמַ֗רְתִּי
אֶֽשְׁמְרָ֣ה
דְרָכַ/י֮
מֵ/חֲט֪וֹא
בִ/לְשׁ֫וֹנִ֥/י
אֶשְׁמְרָ֥ה
לְ/פִ֥/י
מַחְס֑וֹם
בְּ/עֹ֖ד
רָשָׁ֣ע
לְ/נֶגְדִּֽ/י
אָמַ֗רְתִּי
ʼâmar
H559
to say
V-Qal-Perf-1cs
אֶֽשְׁמְרָ֣ה
shâmar
H8104
to keep
V-Qal-1cs
דְרָכַ/י֮
derek
H1870
way
N-cp | Suff
מֵ/חֲט֪וֹא
châṭâʼ
H2398
to sin
Prep | V-Qal-Inf-a
בִ/לְשׁ֫וֹנִ֥/י
lâshôwn
H3956
tongue
Prep | N-cs | Suff
אֶשְׁמְרָ֥ה
shâmar
H8104
to keep
V-Qal-1cs
לְ/פִ֥/י
peh
H6310
lip
Prep | N-ms | Suff
מַחְס֑וֹם
machçôwm
H4269
muzzle
N-ms
בְּ/עֹ֖ד
ʻad
H5704
till
Prep | Adv
רָשָׁ֣ע
râshâʻ
H7563
wicked
Adj
לְ/נֶגְדִּֽ/י
neged
H5048
before
Prep | Prep | Suff
Hebrew Word Study
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Hebrew Word Reference — Psalms 39:2
אָמַ֗רְתִּי
ʼâmar
H559
"to say"
V-Qal-Perf-1cs
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֶֽשְׁמְרָ֣ה
shâmar
H8104
"to keep"
V-Qal-1cs
To keep or obey means to protect, attend to, or guard something, like keeping a promise or watching over someone, as seen in the commands to observe the Sabbath.
Definition: : obey/observe 1) to keep, guard, observe, give heed 1a) (Qal) 1a1) to keep, have charge of 1a2) to keep, guard, keep watch and ward, protect, save life 1a2a) watch, watchman (participle) 1a3) to watch for, wait for 1a4) to watch, observe 1a5) to keep, retain, treasure up (in memory) 1a6) to keep (within bounds), restrain 1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow) 1a8) to keep, preserve, protect 1a9) to keep, reserve 1b) (Niphal) 1b1) to be on one's guard, take heed, take care, beware 1b2) to keep oneself, refrain, abstain 1b3) to be kept, be guarded 1c) (Piel) to keep, pay heed 1d) (Hithpael) to keep oneself from
Usage: Occurs in 440 OT verses. KJV: beward, be circumspect, take heed (to self), keep(-er, self), mark, look narrowly, observe, preserve, regard, reserve, save (self), sure, (that lay) wait (for), watch(-man). See also: Genesis 2:15; Deuteronomy 11:1; 1 Kings 14:8.
דְרָכַ/י֮
derek
H1870
"way"
N-cp | Suff
Derek refers to a road or path, and can also mean a way of life or manner of action. It is often used to describe a journey or direction, and can be used figuratively to describe a person's character or moral path.
Definition: : road/route 1) way, road, distance, journey, manner 1a) road, way, path 1b) journey 1c) direction 1d) manner, habit, way 1e) of course of life (fig.) 1f) of moral character (fig.)
Usage: Occurs in 626 OT verses. KJV: along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever). See also: Genesis 3:24; Deuteronomy 28:29; 1 Kings 15:34.
מֵ/חֲט֪וֹא
châṭâʼ
H2398
"to sin"
Prep | V-Qal-Inf-a
To sin means to miss the mark or go wrong, incurring guilt or penalty, and can also mean to repent or make amends. It is used in the Bible to describe wrongdoing and its consequences.
Definition: 1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness 1a) (Qal) 1a1) to miss 1a2) to sin, miss the goal or path of right and duty 1a3) to incur guilt, incur penalty by sin, forfeit 1b) (Piel) 1b1) to bear loss 1b2) to make a sin-offering 1b3) to purify from sin 1b4) to purify from uncleanness 1c) (Hiphil) 1c1) to miss the mark 1c2) to induce to sin, cause to sin 1c3) to bring into guilt or condemnation or punishment 1d) (Hithpael) 1d1) to miss oneself, lose oneself, wander from the way 1d2) to purify oneself from uncleanness
Usage: Occurs in 220 OT verses. KJV: bear the blame, cleanse, commit (sin), by fault, harm he hath done, loss, miss, (make) offend(-er), offer for sin, purge, purify (self), make reconciliation, (cause, make) sin(-ful, -ness), trespass. See also: Genesis 20:6; 1 Kings 15:34; Psalms 4:5.
בִ/לְשׁ֫וֹנִ֥/י
lâshôwn
H3956
"tongue"
Prep | N-cs | Suff
The tongue, used for eating, speaking, or describing a language. In the Bible, it appears in many books, including Genesis 11:1 and Acts 2:4.
Definition: : tongue/words 1) tongue 1a) tongue (of men) 1a1) tongue (literal) 1a2) tongue (organ of speech) 1b) language 1c) tongue (of animals) 1d) tongue (of fire) 1e) wedge, bay of sea (tongue-shaped)
Usage: Occurs in 115 OT verses. KJV: [phrase] babbler, bay, [phrase] evil speaker, language, talker, tongue, wedge. See also: Genesis 10:5; Psalms 126:2; Psalms 5:10.
אֶשְׁמְרָ֥ה
shâmar
H8104
"to keep"
V-Qal-1cs
To keep or obey means to protect, attend to, or guard something, like keeping a promise or watching over someone, as seen in the commands to observe the Sabbath.
Definition: : obey/observe 1) to keep, guard, observe, give heed 1a) (Qal) 1a1) to keep, have charge of 1a2) to keep, guard, keep watch and ward, protect, save life 1a2a) watch, watchman (participle) 1a3) to watch for, wait for 1a4) to watch, observe 1a5) to keep, retain, treasure up (in memory) 1a6) to keep (within bounds), restrain 1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow) 1a8) to keep, preserve, protect 1a9) to keep, reserve 1b) (Niphal) 1b1) to be on one's guard, take heed, take care, beware 1b2) to keep oneself, refrain, abstain 1b3) to be kept, be guarded 1c) (Piel) to keep, pay heed 1d) (Hithpael) to keep oneself from
Usage: Occurs in 440 OT verses. KJV: beward, be circumspect, take heed (to self), keep(-er, self), mark, look narrowly, observe, preserve, regard, reserve, save (self), sure, (that lay) wait (for), watch(-man). See also: Genesis 2:15; Deuteronomy 11:1; 1 Kings 14:8.
לְ/פִ֥/י
peh
H6310
"lip"
Prep | N-ms | Suff
In the Bible, this Hebrew word refers to the mouth, lips, or edge of something, and can also mean a portion or side of something. It is often used to describe speech or the act of speaking. This word appears in various forms, such as mouth, lip, or edge.
Definition: : 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
Usage: Occurs in 460 OT verses. KJV: accord(-ing as, -ing to), after, appointment, assent, collar, command(-ment), [idiom] eat, edge, end, entry, [phrase] file, hole, [idiom] in, mind, mouth, part, portion, [idiom] (should) say(-ing), sentence, skirt, sound, speech, [idiom] spoken, talk, tenor, [idiom] to, [phrase] two-edged, wish, word. See also: Genesis 4:11; Deuteronomy 21:17; Ezra 9:11.
מַחְס֑וֹם
machçôwm
H4269
"muzzle"
N-ms
This word refers to a device that controls an animal's movement, like a muzzle on a horse. It is used in the Bible to describe a way to restrain or guide something. In Psalm 39:1, the writer says they muzzled themselves to avoid saying the wrong thing.
Definition: muzzle
Usage: Occurs in 1 OT verses. KJV: bridle. See also: Psalms 39:2.
בְּ/עֹ֖ד
ʻad
H5704
"till"
Prep | Adv
This Hebrew word means until or as far as, describing a point in time or space. It's used in the Bible to set boundaries or limits, like in Exodus when describing the Israelites' journey.
Definition: prep 1) as far as, even to, until, up to, while, as far as 1a) of space 1a1) as far as, up to, even to 1b) in combination 1b1) from...as far as, both...and (with 'min' -from) 1c) of time 1c1) even to, until, unto, till, during, end 1d) of degree 1d1) even to, to the degree of, even like conj 2) until, while, to the point that, so that even Aramaic equivalent: ad (עַד "till" H5705)
Usage: Occurs in 1128 OT verses. KJV: against, and, as, at, before, by (that), even (to), for(-asmuch as), (hither-) to, [phrase] how long, into, as long (much) as, (so) that, till, toward, until, when, while, ([phrase] as) yet. See also: Genesis 3:19; Exodus 32:20; Numbers 23:24.
רָשָׁ֣ע
râshâʻ
H7563
"wicked"
Adj
This word describes someone who is morally wrong, a bad person who is guilty of crime or sin against God or others. It is used to describe the wicked in biblical stories, such as in the book of Genesis.
Definition: 1) wicked, criminal 1a) guilty one, one guilty of crime (subst) 1b) wicked (hostile to God) 1c) wicked, guilty of sin (against God or man)
Usage: Occurs in 248 OT verses. KJV: [phrase] condemned, guilty, ungodly, wicked (man), that did wrong. See also: Genesis 18:23; Psalms 101:8; Psalms 1:1.
לְ/נֶגְדִּֽ/י
neged
H5048
"before"
Prep | Prep | Suff
Before or in front of something, as in Genesis 18:22 where Abraham stands before the Lord. It describes a position of being face to face or in someone's presence.
Definition: subst 1) what is conspicuous, what is in front of adv 2) in front of, straight forward, before, in sight of 3) in front of oneself, straightforward 4) before your face, in your view or purpose with prep 5) what is in front of, corresponding to 6) in front of, before 7) in the sight or presence of 8) parallel to 9) over, for 10) in front, opposite 11) at a distance prep 12) from the front of, away from 13) from before the eyes of, opposite to, at a distance from 14) from before, in front of 15) as far as the front of Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Usage: Occurs in 142 OT verses. KJV: about, (over) against, [idiom] aloof, [idiom] far (off), [idiom] from, over, presence, [idiom] other side, sight, [idiom] to view. See also: Genesis 2:18; Job 10:17; Psalms 10:5.
Study Notes — Psalms 39:2
Show Verse Quote Highlights
- Context
- Cross References
- Psalms 39:2 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Psalms 39:2
- Jamieson-Fausset-Brown on Psalms 39:2
- Matthew Poole's Commentary on Psalms 39:2
- Trapp's Commentary on Psalms 39:2
- Ellicott's Commentary on Psalms 39:2
- Adam Clarke's Commentary on Psalms 39:2
- Cambridge Bible on Psalms 39:2
- Barnes' Notes on Psalms 39:2
- Whedon's Commentary on Psalms 39:2
- Sermons on Psalms 39:2
Context — I Will Watch My Ways
1I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.”
2I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred.
3My heart grew hot within me; as I mused, the fire burned. Then I spoke with my tongue: 4“Show me, O LORD, my end and the measure of my days. Let me know how fleeting my life is.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 4:20 | For we cannot stop speaking about what we have seen and heard.” |
| 2 | Psalms 38:13–14 | But like a deaf man, I do not hear; and like a mute man, I do not open my mouth. I am like a man who cannot hear, whose mouth offers no reply. |
| 3 | Job 32:19–20 | Behold, my belly is like unvented wine; it is about to burst like a new wineskin. I must speak and find relief; I must open my lips and respond. |
| 4 | 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. |
| 5 | 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. |
| 6 | Matthew 27:12–14 | And when He was accused by the chief priests and elders, He gave no answer. Then Pilate asked Him, “Do You not hear how many charges they are bringing against You?” But Jesus gave no answer, not even to a single charge, much to the governor’s amazement. |
Psalms 39:2 Summary
[The psalmist chose to remain silent, even when he wanted to speak good, in order to avoid sinning with his tongue and to refrain from stirring up trouble with the wicked. This decision caused him emotional pain and distress, as he mentions in Psalms 39:2. He was trying to control his words, as we are also called to do in James 1:26 and Proverbs 10:19. By remaining silent, the psalmist was able to avoid causing harm to others and to bring glory to God, which is an important lesson for us to learn and apply in our own lives.]
Frequently Asked Questions
Why did the psalmist choose to remain silent, even from speaking good?
The psalmist chose to remain silent to avoid sinning with his tongue, as he mentions in Psalms 39:1, and to refrain from stirring up trouble with the wicked who were present, as warned in Proverbs 26:20.
What does it mean for the psalmist's sorrow to be stirred?
The psalmist's sorrow was stirred because he was forced to remain silent and still, even when he wanted to speak good, which caused him emotional pain and distress, as seen in Psalms 38:9 where he poured out his complaint before God.
Is it ever right to remain silent in the face of evil or wrongdoing?
While it is not always right to remain silent, as seen in Isaiah 58:1 where the prophet is told to cry out against injustice, there are times when silence is necessary to avoid causing more harm, as the psalmist chose to do in this verse, and as Jesus did in Matthew 27:12-14.
How can I apply the psalmist's decision to remain silent in my own life?
You can apply the psalmist's decision by considering the wisdom of Proverbs 10:19, which says that the one who restrains his lips is wise, and by seeking to control your tongue as James 1:26 advises, in order to avoid causing harm to others and to bring glory to God.
Reflection Questions
- What are some situations in my life where I need to remain silent, even when I want to speak up, in order to avoid causing harm or trouble?
- How can I balance the need to speak up against injustice with the need to remain silent in certain situations, as the psalmist did?
- What are some ways that I can use my silence to bring glory to God, rather than simply using it to avoid trouble?
- In what ways can I use the psalmist's example to cultivate self-control and wisdom in my own life, especially in my use of words?
Gill's Exposition on Psalms 39:2
I 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
Jamieson-Fausset-Brown on Psalms 39:2
I 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.
Matthew Poole's Commentary on Psalms 39:2
I 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 proverbial speech, signifying strict silence; like that , speak to him neither good nor bad, i.e. nothing at all, to wit, about that matter, to persuade him to return. My sorrow was stirred; my silence did not assuage my grief, but increase it, as it naturally and commonly doth.
Trapp's Commentary on Psalms 39:2
Psalms 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. Hanc fraenis, hanc tu compesce catenis.
Ellicott's Commentary on Psalms 39:2
(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 profit. My sorrow was increased,” i.e., instead of lessening my grief by silence, I only increased it. Stirred.—The LXX. and Vulg. “renewed,” which is nearer the meaning than either the Authorised Version or margin.
Adam Clarke's Commentary on Psalms 39:2
Verse 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.
Cambridge Bible on Psalms 39:2
2. 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.’
Barnes' Notes on Psalms 39:2
I 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.
Whedon's Commentary on Psalms 39:2
1, 2. See on Psalms 38:13-14. Bridle—Or muzzle, implying restraint, That I sin not—The danger of sinning when speaking under strong excitement, also of being misinterpreted by enemies, led to this resolution.
Sermons on Psalms 39:2
| Sermon | Description | |
|---|---|---|
|
Jesus Gives Perfect Peace by Jim Elliot | The preacher, focusing on the Greek word 'anakainizo' meaning 'to restore,' emphasizes the concept of bringing to conversion again and the impossibility of a second repentance acco |
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Listening to God Before We Speak for Him by A.W. Tozer | A.W. Tozer emphasizes the importance of silence and listening to God before speaking on His behalf. He reflects on how true understanding and revelation come from a quiet heart, as |
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Exposition on Psalm 40 by St. Augustine | St. Augustine preaches about the fulfillment of God's promises through Jesus Christ, emphasizing the importance of faithfulness and trust in God's faithfulness. He highlights the n |
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Let Compassion Swallow Your Fear by Ray Comfort | In this sermon, the speaker shares a personal story about injuring his arm while running to the house. Despite the pain, he continued to preach the gospel with his son-in-law outsi |
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Submission and Piety at Home by Keith Daniel | In this video, the speaker reflects on an eight-week preaching tour they recently completed, covering 17 different states. They express their gratitude for the opportunity to preac |
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(Through the Bible) Amos 1-5 by Chuck Smith | In this sermon, the preacher emphasizes the importance of preparing to meet God, as everyone will ultimately stand before Him in judgment. The preacher describes a vision of all th |
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Fren-18 Apostolic Foundations - Preaching by Art Katz | In this sermon, the speaker reflects on moments of physical weakness and disorientation while preaching the word of God. Despite the risk of failure and humiliation, the speaker em |