Psalms 109:9 — Word Study
WLCיִֽהְיוּ־ בָנָ֥יו יְתוֹמִ֑ים וְ֝אִשְׁתּוֹ אַלְמָנָֽה׃
BSAMay his childrenbên [be left fatherless, without a father] behâyâh▸ fatherlessyâthôwm [orphaned, without a paternal figure] and his wifeʼishshâh [woman, female partner] a widowʼalmânâh [bereaved, having lost her husband]
| Greek | English | Parsing |
|---|---|---|
| יִֽהְיוּ־ | may they be | Verb, Qal, imperfect third person masculine plural |
| בָנָ֥יו | children his | Noun common masculine plural construct, suffix |
| יְתוֹמִ֑ים | fatherless ones | Noun common, masculine plural absolute |
| וְ֝אִשְׁתּוֹ | and wife his | Conjunction, noun common feminine singular construct, suffix |
| אַלְמָנָֽה׃ | a widow | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May his children be fatherless and his wife a widow. |
| KJV | Let his children be fatherless, and his wife a widow. |
| ASV | Let his children be fatherless, And his wife a widow. |
| YLT | His sons are fatherless, and his wife a widow. |
| WEB | Let his children be fatherless, and his wife a widow. |
| BBE | Let his children have no father, and his wife be made a widow. |
All translations agree on the rendering of the key terms in this verse.
One main clause with two noun phrases detailing the subjects of the curse.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 109:9
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 Against the Wickedgenerated
Psalms 109:9 is part of a larger passage where the psalmist calls for divine justice against his enemies. The preceding verses express deep anguish and a plea for retribution, culminating in a vivid depiction of the adversary's family suffering as a consequence of his actions. This theme of wishing harm on one's enemies is common in the imprecatory psalms, which reflect the intense emotions of the psalmist.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:24 | My anger will be kindled, and I will kill you with the sword; then your wives will become widows and your children will be fatherless. |
| 2 | Jeremiah 18:21 | Therefore, hand their children over to famine; pour out the power of the sword upon them. Let their wives become childless and widowed; let their husbands be slain by disease, their young men struck down by the sword in battle. |
| 3 | Lamentations 5:3 | We have become fatherless orphans; our mothers are widows. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יְתוֹמִ֑ים, ye.to.Mimgenerated
The Hebrew word יָתוֹם (yathowm) means 'orphan' and refers specifically to a child who has lost a father. It conveys a sense of vulnerability and abandonment, emphasizing the plight of those without parental protection. The parsing indicates it is a common masculine plural noun, suggesting a group of children who are bereft of their father.
In this verse, the psalmist uses יְתוֹמִ֑ים to evoke sympathy for the innocent victims of the wicked man's actions, highlighting the consequences of his wrongdoing. The emotional weight of this word underscores the depth of the curse being pronounced.
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 verse consists of a main clause with a finite verb יִֽהְיוּ־, may they be, followed by two noun phrases: יְתוֹמִ֑ים, fatherless ones, and אַלְמָנָֽה, a widow. The structure emphasizes the dual misfortunes wished upon the enemy's family.
The Hebrew word order places the verb at the beginning, which highlights the psalmist's intent and the gravity of the curse being pronounced.
Septuagint Backgroundgenerated
The Septuagint translates יְתוֹמִ֑ים as ὀρφανοὶ (orphanoi), which also means 'orphaned ones.' This choice maintains the original meaning while aligning with the Greek audience's understanding of the term.
The translation of אַלְמָנָֽה as ξήρα (xēra) indicates a focus on the state of being bereaved, emphasizing the loss experienced by the widow.
In plain words — the whole versegenerated
Psalms 109:9 expresses a desire for the children of the wicked to be left fatherless and for his wife to become a widow. This reflects the psalmist's wish for justice and the consequences of wrongdoing, highlighting the suffering of innocent family members.
Frequently Asked Questionsgenerated
It signifies that the children will lack the protection and guidance of a father, highlighting their vulnerability.
The widow represents the loss and grief experienced by the family, emphasizing the consequences of the wicked man's actions.
Yes, many psalms contain imprecations or curses against the wicked, reflecting the psalmist's desire for justice.
The verse illustrates the deep pain and desire for justice that can arise in the face of wrongdoing, reminding us of the importance of compassion and care for those who suffer.
Reflection Questionsgenerated
- How do I respond to feelings of injustice in my life, similar to the psalmist's cry for justice?
- What does this verse teach me about the consequences of one's actions on their family?
- In what ways can I support those who are vulnerable or suffering in my community?
- How can I cultivate a heart of compassion for those who experience loss and grief?
The early church on this verse — how the Fathers read it
The verse has been commented on by early church fathers, who reflect on its implications for justice and the fate of the wicked.
"Let his children be vagabonds, and be carried away, and beg their bread" [Psalms 109:9]. By "vagabonds" he means, uncertain whither to go, destitute of all help.Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet his children be fatherless, and his wife a widow. This sometimes is the case of good men, who leave widows and fatherless children, whom the Lord shows mercy to; being the Father of the
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet his children be fatherless, and his wife a widow. Let his children be fatherless, and his wife a widow. Let his children be fatherless, and his wife a widow. There is a regular progression.
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFatherless; whilst they are but children, and so unable to provide for themselves. A widow; either made a widow by his death; or constantly a widow; all persons abhorring her who was related to so vile a miscreant.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:9 Let his children be fatherless, and his wife a widow.Ver. 9. Let his children be fatherless] Helpless and shiftless. A sore vexation to many on their death beds, and just enough on graceless persecutors. But happy are they who, when they lie a dying, can say, as Luther did, Domine Deus gratias ago tibi quod volueris me esse pauperem, &c., Lord God, I thank thee for my present poverty, but future hopes. I have not any houses, lands, possessions, money, to leave behind me. Thou hast given me life and children, behold, I return them back to thee, and beseech thee to nourish them, teach them, keep them safe, as hitherto thou hast done me, O thou Father of the fatherless, and judge…
Read John Trapp on Psalms 109 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Children . . . wife.—It is one of the sadly peculiar features of this series of curses that the resentment of the imprecator cannot satisfy itself on the person of his foe, but fastens also on his innocent descendants. To invoke a speedy death does not content him; he must feast his anger with the thought of the fatherless children and desolate widow.
Read Charles John Ellicott on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Let his children be fatherless, c.] It is said that Judas was a married man, against whom this verse, as well as the preceding is supposed to be spoken and that it was to support them that he stole from the bag in which the property of the apostles was put, and of which he was the treasurer.
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges6–20. The thought of the enormity of this ingratitude overmasters the Psalmist. He breaks out suddenly into a passionate prayer that due retribution may fall upon the chief offender. May the ruin he was planning for another overtake himself! The singular (‘over him’ &c.), which now takes the place of the plural, may be collective, the Psalmist’s enemies being regarded as a whole; or distributive, each one of the mass being singled out: but more probably it fastens upon the leader of the gang (Psalms 109:2) upon whom rests the real guilt. Cp. for the sudden transition Psalms 55:12 ff., Psalms 55:20 ff.
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleLet his children be fatherless - Hebrew, “his sons.” This is what “always” occurs when a criminal who is a father is executed.
Read Albert Barnes on Psalms 109 →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
May his children be fatherless and his wife a widow.
Let his children be fatherless, and his wife a widow.
May his children be fatherless and his wife a widow.
May his children be fatherless, and his wife a widow!
Tyndale line
Let his children be fatherless, and his wife a widow.
Let his children be fatherless, And his wife a widow.
Let his children be fatherless, and his wife a widow.
Let his children be fatherless, and his wife a widow.
Let his children be fatherlesse, and his wife a widowe.
Strictly literal
Let his sons be fatherless, and his wife a widow;
His sons are fatherless, and his wife a widow.
His sons are fatherless, and his wife a widow.
Let his children be fatherless, and his wife a widow.
May his children be fatherless, and may his wife be a widow.
Simplified
May his children be left fatherless, and his wife become a widow.
Let his children have no father, and his wife be made a widow.
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 of Psalms 109:9 reads, 'May his children be fatherless and his wife a widow,' which is rendered in Hebrew as 'יִֽהְיוּ־ בָנָ֥יו יְתוֹמִ֑ים וְ֝אִשְׁתּוֹ אַלְמָנָֽה׃'. The Septuagint agrees with the Masoretic Text in meaning, as all five words correspond directly, although the word order and articles differ due to the nature of Greek syntax. No significant differences are noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong textual consistency across these ancient witnesses.
יִֽהְיוּ־ בָנָ֥יו יְתוֹמִ֑ים וְ֝אִשְׁתּוֹ אַלְמָנָֽה׃
5 of the 5 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 109:9
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
N-mp — Noun common · masculine plural absoluteHNcmpa
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
N-fs — Noun common · feminine singular absoluteHNcfsa
wid'-o ('almanah; chera): In the Old Testament widows are considered to be under the special care of Yahweh (Ps 68:5; 146:9; Pr 15:25). Sympathetic regard for them comes to be viewed as a mark of true religion (Job 31:16; Jas 1:27). Deuteronomy is rich in counsel in their behalf (24:17, etc.).
The word is first mentioned in the New Testament in Ac 6:1: "There arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration." Paul charges that they be particularly cared for, especially those that are "widows indeed," i.e. poor, without support and old (
Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under…
A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow,
→ Vows of, binding Nu 30:9
→ When they are daughters of priests, they are to be supported by their fathers Le 22:13
→ Priests forbidden to marry Le 21:14
→ Widows' dower
See DOWRY
→ UNCLASSIFIED SCRIPTURES RELATING TO Ex 22:22-24; De 10:18; 14:28,29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9;