Psalms 109:1 — Word Study
WLCאֱלֹהֵ֥י תְ֝הִלָּתִ֗י אַֽל־ תֶּחֱרַֽשׁ׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of DavidDâvid ◂O Godʼĕlôhîym [the one I worship, supreme, Elohim, the one supreme God] of my praisetᵉhillâh [public, joyful, song of praise, hymn] be notʼal [do not remain, hold not] silentchârash▸ [quiet, still]
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהֵ֥י | O God of | Noun common, masculine plural construct |
| תְ֝הִלָּתִ֗י | praise my | Noun common feminine singular construct, suffix |
| אַֽל־ | may not | Particle |
| תֶּחֱרַֽשׁ׃ | you be silent | Verb, Qal, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O God of my praise, be not silent. |
| KJV | Hold not thy peace, O God of my praise; |
| ASV | Hold not thy peace, O God of my praise; |
| YLT | To the Overseer. — A Psalm of David. O God of my praise, be not silent, |
| WEB | God of my praise, don’t remain silent, |
| BBE | God of my praise, let my prayer be answered; |
Where they part company is תֶּחֱרַֽשׁ — see How Translations Differ.
The sentence consists of a main clause followed by a jussive clause, emphasizing the psalmist's urgent request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִזְמוֹר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 109:1
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 Plea for God's Attentiongenerated
Psalm 109:1 expresses a heartfelt cry from the psalmist to God, who is acknowledged as the source of praise. The psalm continues to describe the psalmist's distress caused by deceitful adversaries, emphasizing a need for divine intervention and support. This psalm reflects a common theme in the Psalms, where the faithful seek God's presence and help in times of trouble, similar to other passages like Psalm 28:1 and Isaiah 42:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 28:1 | To You, O LORD, I call; be not deaf to me, O my Rock. For if You remain silent, I will be like those descending to the Pit. |
| 2 | Psalm 35:22–23 | O LORD, You have seen it; be not silent. O Lord, be not far from me. |
| 3 | Psalm 83:1 | O God, be not silent; be not speechless; be not still, O God. |
| 4 | Isaiah 42:14 | “I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant. |
| 5 | Psalm 118:28 | You are my God, and I will give You thanks. You are my God, and I will exalt You. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֱלֹהֵ֥י, 'e.lo.Heigenerated
The word אֱלֹהִים (elohiym) is a plural noun that signifies 'God' and is often used to denote the supreme deity. It conveys majesty and power, implying a relationship of worship and reverence.
In this verse, it underscores the psalmist's recognition of God as the ultimate authority and source of strength, particularly in the context of praise and worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses O God of my praise.
Sentence Structuregenerated
The main clause is governed by the verb תֶּחֱרַֽשׁ, you be silent, which is a jussive form expressing a wish or plea. The structure includes a prepositional phrase that identifies God as the subject of worship.
The Hebrew word order places emphasis on the direct address to God, highlighting the urgency of the psalmist's request.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as εἰς, which suggests a focus on the divine presence rather than a direct address, reflecting a different interpretative approach.
This choice indicates a broader understanding of God's role in the psalmist's life, potentially emphasizing God's overarching authority.
In plain words — the whole versegenerated
Psalm 109:1 is a direct appeal to God, asking Him not to be silent in response to the psalmist's praise. This reflects a deep desire for God's presence and assistance during troubling times, similar to other psalms that express distress and seek divine help.
Frequently Asked Questionsgenerated
The psalmist acknowledges God as the source of his praise, indicating a personal relationship and reliance on God for strength.
The request reflects a deep need for God's intervention and support in the face of adversity and false accusations.
This verse shares a common theme with other psalms where the faithful cry out for God's help, as seen in Psalm 28:1.
The plea emphasizes the importance of seeking God's presence and voice in our lives, especially during difficult times.
Reflection Questionsgenerated
- In what situations have I felt the need to call out to God for help?
- How can I express my praise to God more openly in my daily life?
- What does it mean for me to ask God not to be silent in my prayers?
- How can I support others who are facing accusations or difficulties, reflecting God's love?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine of Hippo, have commented on this psalm, emphasizing the plea for God's response amidst adversity.
The Psalm, then, begins thus: "O God, be not silent as to my praise; for the mouth of the ungodly, yea, the mouth of the deceitful is opened upon me" [Psalms 109:1].Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHold not thy peace,.... Or be not as a deaf or dumb man, or like one that turns a deaf ear and will give no answer; so the Lord seems to his people when he does not give an immediate answer to their
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHold not thy peace, O God of my praise; Hold not thy peace, O God of my praise - (cf. Psalms 109:30.) Thou hast heretofore given me continual reason to praise thee; do not now withhold thy word of power in my behalf (cf.
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 109 THE It is sufficiently evident from the body of this Psalm, that it was composed by David when he was in a state of persecution, either by Saul or by Absalom; and that amongst and above all the rest of his enemies he takes very particular notice of, and breaks forth into vehement expressions of anger against one particular person which whether it were Doeg or Ahithophel is not certain, nor at all necessary to know. But as David was, and very well knew himself to be, a type of Christ, and consequently his enemies did typify or represent the enemies of Christ, and this particular adversary of his did represent some singular and eminent enemy of Christ, which though David might not…
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:1 « To the chief Musician, A Psalm of David. » Hold not thy peace, O God of my praise;A Psalm of David] Written by him, usque adeo terribili et horrifica oratione, saith Beza, in such terrible terms, as the like is not to be found in Holy Scripture; wherefore it is to be read and used with very great judgment, and not as those miscreants of whom Faber writeth, Quod more magico clam murmurabant hune Psalmum per modum execrationis in eorum hostes, that after a conjuring fashion they muttered out this psalm, by the way of curse upon their enemies. Ver. 1. Hold not thy peace] But plead my cause, clear mine innocence. O God of my praise] The object of my praises, or thou that keepest…
Read John Trapp on Psalms 109 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) God of my praise.—That is, God to whom as covenant God it was a privilege to make tehillah. (See Deuteronomy 10:20-21, where Jehovah is said to be “the praise” of those who “swear by His name.” Comp. also Psalms 106:2-3, and Note, and Psalms 33:1. Perhaps “God of my glory or boast” would more nearly give the force of the original. The psalmist prays that Jehovah’s silence may not make his confident glorifying in the covenant promises vain.
Read Charles John Ellicott on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CIX The psalmist speaks against his inveterate enemies, 1-5. He prays against them, and denounces God's judgments, 6-15. The reason on which this is grounded, 16-20. He prays for his own safety and salvation, using many arguments to induce God to have mercy upon him, 21-31. NOTES ON PSALMS CIX The title of this Psalm, To the chief Musician, A Psalm of David, has already often occurred, and on it the Versions offer nothing new. The Syriac says it is "a Psalm of David, when the people, without his knowledge, made Absalom king; on which account he was slain: but to us (Christians) he details the passion of Christ." That it contains a prophecy against Judas and the enemies of our Lord, is…
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. The Psalmist appeals to God to interpose and defend him from his persecutors, whose hostility is not only causeless, but aggravated by gross ingratitude.
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleHold not thy peace - That is, Speak for my defense - as if God had looked with unconcern on the wrongs which were done to him. See the notes at Psalms 83:1. O God of my praise - The God whom I praise; whom I worship and adore.
Read Albert Barnes on Psalms 109 →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
O God of my praise, be not silent.
God of my praise, don’t remain silent,
For the choirmaster. A Psalm of David. O God of my praise, be not silent.
O God whom I praise, do not ignore me!
Tyndale line
Hold not thy peace, O God of my praise;
Hold not thy peace, O God of my praise;
Hold not thy peace, O God of my praise;
To the chief Musician, A Psalm of David. Hold not thy peace, O God of my praise;
To him that excelleth. A Psalme of David. Holde not thy tongue, O God of my praise.
Strictly literal
O God of my praise, be not silent:
To the Overseer. — A Psalm of David. O God of my praise, be not silent,
TO THE OVERSEER. A PSALM OF DAVID. O God of my praise, do not be silent,
“To the chief musician, by David, a psalm.” O God of my praise, do not keep silence.
God whom I praise, do not be silent,
From the Latin
The Lord said to my Lord: Sit thou at my right hand: Until I make thy enemies thy footstool.
Simplified
God, the one I praise, please don't remain silent,
God of my praise, let my prayer be answered;
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 aligns closely with the Septuagint, with all four words matched. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text.
אֱלֹהֵ֥י תְ֝הִלָּתִ֗י אַֽל־ תֶּחֱרַֽשׁ׃
4 of the 4 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.
[למנצח] [לדויד] מזמור [אלהי] [תהלת׳י] [אל] [תחרש]
nothing on the leather here — 1 partly restored, 6 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 109:1
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural constructHNcmpc
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 תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms