Psalms 107:30 — Word Study
WLCוַיִּשְׂמְח֥וּ כִֽי־ יִשְׁתֹּ֑קוּ וַ֝יַּנְחֵ֗ם אֶל־ מְח֥וֹז חֶפְצָֽם׃
BSAThey rejoicedsâmach▸ [were glad, happy] inkîy the silenceshâthaq▸ [calm, stillness, quiet] and He guided themnâchâh▸ [led, brought] toʼêl the harbormâchôwz△ [haven, safe place] they desiredchêphets [wanted, took pleasure in]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׂמְח֥וּ | and they rejoiced | Verb, Qal, sequential imperfect third person masculine plural |
| כִֽי־ | for | Particle |
| יִשְׁתֹּ֑קוּ | they were quiet | Verb, Qal, imperfect third person masculine plural |
| וַ֝יַּנְחֵ֗ם | and he guided them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| אֶל־ | to | Preposition |
| מְח֥וֹז | [the] harbor of | Noun common, masculine singular construct |
| חֶפְצָֽם׃ | desire their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They rejoiced in the silence, and He guided them to the harbor they desired. |
| KJV | Then are they glad because they be quiet; so he bringeth them unto their desired haven. |
| ASV | Then are they glad because they are quiet; So he bringeth them unto their desired haven. |
| YLT | And they rejoice because they are quiet, And He leadeth them to the haven of their desire. |
| WEB | Then they are glad because it is calm, so he brings them to their desired haven. |
| BBE | Then they are glad, because the sea is quiet, and he takes them to the harbour of their desire. |
Where they part company is מְח֥וֹז — see How Translations Differ.
The main action of rejoicing is supported by a causal clause explaining why they rejoiced, followed by the guiding action of God.





6 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbשָׂמַח
The sentence as the grammar sees it Open the tree ›
1 of 7 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 107:30
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 — The Deliverance of the Lordgenerated
Psalm 107:30 reflects on the joy of those who experience God's guidance after a time of silence. The preceding verses describe a storm that God calms, leading to a moment of peace and the fulfillment of desires. This theme of divine intervention and guidance is prevalent throughout the psalm, emphasizing the importance of recognizing God's hand in our circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 6:21 | Then they were willing to take Him into the boat, and at once the boat reached the shore where they were heading. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יִּשְׂמְח֥וּ, yis.me.Chugenerated
The verb שָׂמַח (samach) is a Qal form, indicating an action performed by the subject. It expresses joy or gladness, often in a religious context, such as celebrating God's goodness. This verb is commonly used in the Hebrew Bible to describe the joy of the Israelites during significant events.
In this verse, the psalmist highlights the joy that arises from a state of calm, suggesting that true happiness is found in recognizing God's presence and guidance. The use of the plural form indicates that this rejoicing is communal, encompassing those who have experienced God's deliverance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rejoiced for יִּשְׂמְח֥וּ and guided for וַיַּנְחֵ֗ם.
Sentence Structuregenerated
The verse comprises two main clauses: וַיִּשְׂמְח֥וּ, and they rejoiced, and וַיַּנְחֵ֗ם, and He guided. The first clause expresses the action of rejoicing, while the second indicates the guidance provided by God.
The structure emphasizes the relationship between the joy experienced and the guidance received, suggesting that the calmness leads to rejoicing, which is then followed by divine direction.
Septuagint Backgroundgenerated
In the Septuagint, יִּשְׂמְח֥וּ is rendered as εὐφράνθησαν, which carries a similar meaning of rejoicing. This choice reflects a continuity in the expression of joy across both Hebrew and Greek texts.
The Greek translation for וַיַּנְחֵ֗ם is not provided in the data, but it typically conveys the idea of leading or guiding, aligning with the Hebrew meaning.
In plain words — the whole versegenerated
Psalm 107:30 tells us that the people rejoiced in the calm after a storm, and God guided them to a safe place they desired. This verse highlights the joy that comes from experiencing peace and divine guidance.
Frequently Asked Questionsgenerated
Rejoicing in the silence signifies finding joy and peace in moments of calm, especially after turmoil or distress.
God guides us by leading us to places of safety and fulfillment, aligning our paths with His will.
The harbor symbolizes a safe haven, representing security and rest after a journey through difficulties.
We can experience joy by recognizing and appreciating the moments of calm and guidance that God provides in our lives.
Reflection Questionsgenerated
- In what areas of my life do I need to recognize God's guidance?
- How can I cultivate a sense of joy in moments of silence or calm?
- What does a 'safe harbor' look like in my spiritual journey?
- How can I share the joy of God's guidance with others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 107:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen are they glad because they be quiet,.... The mariners are glad that the waves are quiet, and they free from danger, and at ease and in repose themselves.
Read John Gill on Psalms 107 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen are they glad because they be quiet; so he bringeth them unto their desired haven. So he bringeth them unto their desired haven - Hebrew, mechoz, from a root, to look for: the scope or haven which they look for.
Read Robert Jamieson on Psalms 107 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 107:30 Then are they glad because they be quiet; so he bringeth them unto their desired haven.Ver. 30. Then are they glad because they be quiet] All is hushed on the sudden, as Matthew 8:26, both their fears and the sea’ s outrages being quickly reduced to a peaceable period. So he bringeth them to their desired haven] This is more than they then wished for: God is many times better to men than their prayers.
Read John Trapp on Psalms 107 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Then are they glad because they be quiet] The turbulence of the sea being hushed, and the waves still, they rejoice to see an end to the tempest; and thus, having fine weather, a smooth sea, and fair wind, they are speedily brought to the desired haven.
Read AdamClarke on Psalms 107 →
CambridgeThe Cambridge Bible for Schools and Colleges30. because they be quiet] Because the waves are calmed. Cp. Jonah 1:11. unto their desired haven] Lit. the haven, or possibly, the mart, of their desire. The word mâchôz, which occurs here only, is rendered harbour by the Ancient Versions, but in the Talmud it means town. The destination of the sailors, where they intend to dispose of their wares, is obviously meant. The R.V. has wisely restored Coverdale’s musical phrase, the haven where they would be.
Read Cambridge on Psalms 107 →
Albert Barnes1798–1870Barnes' Notes on the BibleThen are they glad because they be quiet - Because the storm subsides, and they have the feeling of safety from danger.
Read Albert Barnes on Psalms 107 →The verse in English, compared — 16 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
They rejoiced in the silence, and He guided them to the harbor they desired.
Then they are glad because it is calm, so he brings them to their desired haven.
They rejoiced in the silence, and He guided them to the harbor they desired.
The sailors rejoiced because the waves grew quiet, and he led them to the harbor they desired.
Tyndale line
Then are they glad because they be quiet; so he bringeth them unto their desired haven.
Then are they glad because they are quiet; So he bringeth them unto their desired haven.
Then are they glad because they be quiet: so he bringeth them unto the haven where they would be.
Then are they glad because they are quiet; so he bringeth them to their desired haven.
When they are quieted, they are glad, and hee bringeth them vnto the hauen, where they would be.
Strictly literal
And they rejoice because they are quiet; and he bringeth them unto their desired haven.
And they rejoice because they are quiet, And He leadeth them to the haven of their desire.
And they rejoice because they are quiet, || And He leads them to the haven of their desire.
And they were rejoiced because they were silent: and then he guided them unto their desired haven.
Then they rejoiced because the sea was calm, and he brought them to their desired harbor.
Simplified
The sailors were so happy when it all calmed down, and he brought them to the harbor they wanted.
Then they are glad, because the sea is quiet, and he takes them to the harbour of their desire.
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 reads: 'וַיִּשְׂמְח֥וּ כִֽי־ יִשְׁתֹּ֑קוּ וַ֝יַּנְחֵ֗ם אֶל־ מְח֥וֹז חֶפְצָֽם׃'. The Septuagint aligns closely with the Masoretic Text, matching all seven words in a word-by-word correspondence, though its word order and articles differ due to its Greek structure. The Dead Sea Scrolls (4Q88) contain a fragment of the verse, with four words preserved; however, one word is only partly restored and another is entirely supplied by an editor, indicating some variation in the text compared to the Masoretic Text. Overall, while the Septuagint agrees with the Masoretic Text, the Dead Sea Scrolls show some differences in preservation and restoration.
וַיִּשְׂמְח֥וּ כִֽי־ יִשְׁתֹּ֑קוּ וַ֝יַּנְחֵ֗ם אֶל־ מְח֥וֹז חֶפְצָֽם׃
7 of the 7 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.
[וינח׳ם] אל מחוז חפצ׳ם
4 words of the verse are on this fragment — 1 partly restored, 1 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 107:30
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.
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שָׁתַק (shathaq) is a primitive root meaning to be quiet or calm. It covers the idea of subsiding or ceasing activity. The entries indicate that it is used in a context of silence or tranquility, but do not provide specific Old Testament references.
[שָׁתַק] vb. be quiet (late)
base
H8367 שָׁתַק
8367 shathaq shaw-thak'
a primitive root; to subside:--be calm, cease, be quiet.
שָׁתַק (sha.taq) — be quiet.
(Qal) to be quiet, be silent
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מָחוֹז (machowz) refers to a haven or city, derived from a root meaning to enclose. The term is specifically noted in Psalm 107:30, where it is used in the context of a harbor, suggesting a place that is sheltered or shut in by the shore.
[מָחוֹז] n.[m.] city—only cstr. ψ 107:30
ref
H4231 מָחוֹז
4231 machowz maw-khoze'
from an unused root meaning to enclose; a harbor (as shut in
by the shore):--haven.
מָחוֹז (ma.choz) — haven.
city, haven
N-ms — Noun common · masculine singular constructHNcmsc
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 חֵ֫פֶץ (*chephets*) primarily means delight or pleasure. It encompasses concepts of desire and longing, as well as the good pleasure or purpose of Yahweh. The word can also refer to something valuable or a matter of interest. There are no significant disagreements among the lexicons regarding its meanings.
חֵ֫פֶץ n.m. delight, pleasure
delight
desire, longing
the good pleasure, will, purpose, of Yahweh
that in which one takes delight, his business (late), or matter
base
H2656 חֵ֫פֶץ delight, pleasure
2656 chephets khay'-fets
from 2654; pleasure; hence (abstractly) desire; concretely, a
valuable thing; hence (by extension) a matter (as something in
mind):--acceptable, delight(-some), desire, things desired,
matter, pleasant(-ure), purpose, willingly.
see HEBREW for 02654
חֵ֫פֶץ (che.phets) — pleasure.
1) delight, pleasure
1a) delight
1b) desire, longing
1c) the good pleasure
1d) that in which one takes delight
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
