Psalms 119:161 — Word Study
WLCשָׂ֭רִים רְדָפ֣וּנִי חִנָּ֑ם וּ֝מִדְּבָרְךָ֗ פָּחַ֥ד לִבִּֽי׃
BSA◂Rulerssar [princes, leaders] persecute merâdaph■ without causechinnâm [for nothing, in vain] but my heartlêb [inner being, feelings, will, and intellect] fears onlypâchad■ [stands in awe, dreads] Your worddâbâr [divine expression, thing, or matter]
| Greek | English | Parsing |
|---|---|---|
| שָׂ֭רִים | icials | Noun common, masculine plural absolute |
| רְדָפ֣וּנִי | they have harassed me | Verb qal perfect third person common plural, suffix |
| חִנָּ֑ם | without cause | Adverb |
| וּ֝מִדְּבָרְךָ֗ | and from word your | Conjunction, preposition, noun common masculine singular construct |
| פָּחַ֥ד | it is in dread | Verb, Qal, perfect third person masculine singular |
| לִבִּֽי׃ | heart my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Rulers persecute me without cause, but my heart fears only Your word. |
| KJV | Princes have persecuted me without a cause: but my heart standeth in awe of thy word. |
| ASV | Princes have persecuted me without a cause; But my heart standeth in awe of thy words. |
| YLT | [Shin.] Princes have pursued me without cause, And because of Thy words was my heart afraid. |
| WEB | Princes have persecuted me without a cause, but my heart stands in awe of your words. |
| BBE | Rulers have been cruel to me without cause; but I have the fear of your word in my heart. |
The translations agree on the key elements of the verse, maintaining a consistent interpretation of the psalmist's experience.
The verse consists of a main clause followed by a contrasting statement, highlighting the psalmist's response to persecution.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשַׂר
verbפָּחַד
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 119:161
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 Persecution and Reverencegenerated
Psalm 119:161 reveals the psalmist's experience of being unjustly pursued by rulers. In the face of this persecution, he expresses a profound reverence for God's word, highlighting a contrast between human authority and divine truth. This verse sits within a larger meditation on the importance of God's law and the psalmist's unwavering commitment to it, as seen in surrounding verses that emphasize truth and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:23–157 | Though rulers sit and slander me, Your servant meditates on Your statutes. |
| 2 | 1 Samuel 21:15 | Am I in need of madmen, that you have brought this man to rave in my presence? Must this man come into my house?” |
| 3 | 1 Samuel 24:9–15 | and said to Saul, “Why do you listen to the words of men who say, ‘Look, David intends to harm you’? |
| 4 | 1 Samuel 26:18 | And he continued, “Why is my lord pursuing his servant? What have I done? What evil is in my hand? |
| 5 | John 15:25 | But this is to fulfill what is written in their Law: ‘They hated Me without reason.’ |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שָׂ֭רִים, Sa.rimgenerated
The word שָׂרִים (sarim) is a masculine plural noun derived from the root meaning 'to rule'. It refers to leaders or officials, encompassing various ranks such as princes and military commanders. This term captures the essence of authority figures who hold power over others, as seen in the context of the psalmist's lament.
In this verse, the psalmist identifies these rulers as the source of his persecution, emphasizing their unjust actions as being 'without cause'. This highlights the theme of injustice faced by the faithful, contrasting human authority with the divine authority of God's word.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the rulers 'persecute' the psalmist 'without cause', emphasizing the unjust nature of their actions.
Sentence Structuregenerated
The structure of this verse is straightforward, with a main clause led by the verb רְדָפ֣וּ (they have harassed), followed by an adverbial phrase indicating the nature of the persecution ('without cause') and concluding with a contrasting statement about the psalmist's heart.
The word order emphasizes the action of the rulers first, drawing attention to their unjust behavior before shifting focus to the psalmist's inner response, which is characterized by fear of God's word.
Septuagint Backgroundgenerated
In the Septuagint, שָׂ֭רִים is rendered as ἄρξοντες (archontes), which also means 'rulers' or 'leaders'. This choice reflects a direct equivalence in meaning, maintaining the focus on authority figures.
The translation of חִנָּ֑ם as δωρεάν (dorean) highlights the concept of 'without cause' or 'gratis', emphasizing the unjust nature of the rulers' actions.
In plain words — the whole versegenerated
Psalm 119:161 shows the psalmist feeling persecuted by rulers who act unjustly. Despite this, he expresses a deep respect and fear for God's word, indicating that his true allegiance lies with divine truth rather than human authority.
Frequently Asked Questionsgenerated
It means that the rulers are acting unjustly, targeting the psalmist without any legitimate reason, which reflects a common theme of oppression in the Bible.
The psalmist fears God's word because it represents divine authority and truth, which commands respect and reverence, especially in the face of human injustice.
This verse highlights the tension between human authority and divine truth, a recurring theme in Psalm 119, which emphasizes the importance of God's law amidst adversity.
We can learn the value of holding onto faith and reverence for God's word, even when faced with unjust treatment from those in power.
Reflection Questionsgenerated
- How do I respond to unjust treatment in my own life, and do I turn to God's word for strength?
- In what ways can I cultivate a deeper reverence for God's word, similar to the psalmist's attitude?
- What are some examples of authority figures in my life who may act unjustly, and how should I respond?
- How can I encourage others to trust in God's word when they face persecution or hardship?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Augustine of Hippo, reference this verse to discuss the persecution faced by the Church from earthly rulers, drawing parallels to the psalmist's lament.
We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognise the words of the Church: "Princes have persecuted me without a cause: and my heart has stood…Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:161 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Biblev, SCHIN.--The Twenty-first Part. Ver. 161. SCHIN. Princes have persecuted me without a cause,.... These were either the princes of the Philistines at the court of Achish; or the princes of Israel,
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPrinces have persecuted me without a cause: but my heart standeth in awe of thy word. Princes have persecuted me without a cause - as Saul did David (1 Samuel 24:11; 1 Samuel 24:14; 1 Samuel 26:18).
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSCHIN Ver. 161. Princes; who had power to do it, and who ought to have used their authority to protect me, whom they knew to be innocent and injured. But my heart standeth in awe of thy word; but I feared thine offence and displeasure more than their wrath.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:161 SCHIN. Princes have persecuted me without a cause: but my heart standeth in awe of thy word.Ver. 161. Princes have persecuted me without a cause] And Quae venit indigne poena, dolenda venit. But better without a cause than for evil-doing, 1 Peter 4:12-19 David suffered by these potentates, because he was small and despised, Psalms 119:141, as a little dog is worried by the bigger, as the lesser fishes are devoured by the greater. But my heart standeth in awe of thy word] The fear of God driveth out the fear of the creature, Isaiah 8:12-13.
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersSCHIN. (161) Princes.—Here again we have an indication of the national character of the psalm. It was the whole community which suffered from the intrigues and violence of princes.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleLETTER ש SCHIN. - Twenty-first Division Verse 161. Princes have persecuted me] This may refer to what was done by prime ministers, and the rulers of provinces, to sour the king against the unfortunate Jews, in order still to detain them in bondage. In reference to David, the plotting against him in Saul's court, and the dangers he ran in consequence of the jealousies of the Philistine lords while he sojourned among them, are well known. My heart standeth in awe] They had probably offers made them of enlargement or melioration of condition, providing they submitted to some idolatrous conditions; but they knew they had to do with a jealous God; their hearts stood in awe, and they were thereby…
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges161–168. Shîn (and Sîn). God’s law fills the Psalmist’s heart with awe, joy, love, and gratitude; he has been diligent in its observance. It is not the boasting of the Pharisee, but the honest profession of a good conscience. This stanza and that of Mçm (Psalms 119:97 ff.) contain no petition.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BiblePrinces have persecuted me without a cause - This commences a new division of the psalm, indicated by the Hebrew letter Schin (שׂ ś, and שׁ sh) - corresponding to our “s,” or “sh.” On the meaning of
Read Albert Barnes on Psalms 119 →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
Rulers persecute me without cause, but my heart fears only Your word.
Princes have persecuted me without a cause, but my heart stands in awe of your words.
Rulers persecute me without cause, but my heart fears only Your word.
Rulers pursue me for no reason, yet I am more afraid of disobeying your instructions.
Tyndale line
Princes have persecuted me without a cause: but my heart standeth in awe of thy word.
Princes have persecuted me without a cause; But my heart standeth in awe of thy words.
Princes have persecuted me without a cause; but my heart standeth in awe of thy words.
SCHIN. Princes have persecuted me without a cause; but my heart standeth in awe of thy word.
SCHIN. Princes haue persecuted mee without cause, but mine heart stood in awe of thy wordes.
Strictly literal
SHIN. Princes have persecuted me without a cause; but my heart standeth in awe of thy word.
[Shin.] Princes have pursued me without cause, And because of Thy words was my heart afraid.
[SHIN] Princes have pursued me without cause, || And my heart was afraid because of Your words.
SHIN. Princes have persecuted me without a cause; but of thy word standeth my heart in dread.
Princes persecute me without cause, but my heart stands in awe of your word.
Simplified
Leaders persecute me for no reason, but I am in awe only of your word.
Rulers have been cruel to me without cause; but I have the fear of your word in my heart.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all six words matched in meaning. The Dead Sea Scrolls also align with the Masoretic Text, confirming the integrity of this verse across different manuscripts.
שָׂ֭רִים רְדָפ֣וּנִי חִנָּ֑ם וּ֝מִדְּבָרְךָ֗ פָּחַ֥ד לִבִּֽי׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
שרים רדפו׳ני חנום ומדברי׳כה פחד לב׳י
6 words on the leather.
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 119:161
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.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural absoluteHNcmpa
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp2ms
פָּחַד (pachad) is a Hebrew verb meaning to dread or fear. It encompasses being startled or filled with awe, with various forms indicating different intensities of dread. The root conveys a sense of alarm and reverence, appearing in contexts that evoke both fear and respect.
פָּחַד vb. dread, be in dread, in awe
Qal
be in dread
be in awe
Pi. be in great dread
Hiph. filled my bones with dread
base
H6342 פָּחַד dread, be in dread, in awe
6342 pachad paw-kkad'
a primitive root; to be startled (by a sudden alarm); hence,
to fear in general:--be afraid, stand in awe, (be in) fear,
make to shake.
פָּחַד (pa.chad) — to dread.
1) to fear, tremble, revere, dread, be in awe or dread
1a) (Qal)
1a1) to be in dread
1a2) to be in awe
1b) (Piel) to be in great dread
1c) (Hiphil) to cause to dread
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs