Psalms 119:46 — Word Study
WLCוַאֲדַבְּרָ֣ה בְ֭עֵדֹתֶיךָ נֶ֥גֶד מְלָכִ֗ים וְלֹ֣א אֵבֽוֹשׁ׃
BSAI will speakdâbar [declare openly, proclaim] of Your testimoniesʻêdâh [divine laws, witness to Your character] beforeneged [in the presence of, facing] kingsmelek [royal rulers, those in authority] and I will notlôʼ [under no circumstances] be ashamedbûwsh▸ [put to shame, disappointed, embarrassed]
| Greek | English | Parsing |
|---|---|---|
| וַאֲדַבְּרָ֣ה | and I will speak | Conjunction, verb piel infinitive construct first person common singular |
| בְ֭עֵדֹתֶיךָ | in testimonies your | Preposition, noun common feminine plural construct, suffix |
| נֶ֥גֶד | before | Prep |
| מְלָכִ֗ים | kings | Noun common, masculine plural absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| אֵבֽוֹשׁ׃ | I will be ashamed | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will speak of Your testimonies before kings, and I will not be ashamed. |
| KJV | I will speak of thy testimonies also before kings, and will not be ashamed. |
| ASV | I will also speak of thy testimonies before kings, And shall not be put to shame. |
| YLT | And I speak of Thy testimonies before kings, And I am not ashamed. |
| WEB | I will also speak of your statutes before kings, and will not be disappointed. |
| BBE | So that I may give knowledge of your unchanging word before kings, and not be put to shame. |
The translations agree on the core message of the verse, focusing on the psalmist's commitment to speak about God's testimonies without shame.
The sentence has a main clause with two subordinate elements, showing the psalmist's determination and the context of his proclamation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹשׁ
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 119:46
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 Commitment to God's Testimoniesgenerated
Psalm 119:46 shows the psalmist's resolve to openly declare God's testimonies, even in the presence of powerful figures like kings. This verse highlights the importance of standing firm in one's faith and the commitment to share God's truth without fear of embarrassment or shame.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 138:1 | I give You thanks with all my heart; before the gods I sing Your praises. |
| 2 | Daniel 3:16–18 | Shadrach, Meshach, and Abednego replied to the king, “O Nebuchadnezzar, we have no need to answer you in this matter. |
| 3 | Daniel 4:1–3 | King Nebuchadnezzar, To the people of every nation and language who dwell in all the earth: May your prosperity be multiplied. |
| 4 | Matthew 10:18–19 | On My account, you will be brought before governors and kings as witnesses to them and to the Gentiles. |
| 5 | Acts 26:1–2 | Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul stretched out his hand and began his defense: |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — דָבַר, va.'a.da.be.Rahgenerated
The verb דָבַר (dabar) means 'to speak' and encompasses a range of actions such as declaring, commanding, and conversing. In this verse, it emphasizes the act of openly proclaiming God's testimonies, showcasing the psalmist's courage and determination.
The parsing indicates a piel infinitive construct, which often conveys an intensive or intentional action. Here, it suggests that the psalmist is not just speaking casually but is making a deliberate choice to declare God's laws.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the psalmist will speak of God's testimonies before kings and will not be ashamed.
Sentence Structuregenerated
The main verb of the verse is וַאֲדַבְּרָ֣ה, and I will speak, which governs the entire sentence. It is followed by a prepositional phrase בְ֭עֵדֹתֶיךָ (of Your testimonies) and another prepositional phrase נֶ֥גֶד (before) that indicates the context of the speaking.
The structure emphasizes the psalmist's bold declaration in the presence of authority, culminating in the assertion that he will not be ashamed, which is a strong personal commitment.
Septuagint Backgroundgenerated
The Septuagint translates דָבַר as ἐλάλουν (they spoke), which reflects a similar intention of proclamation. This choice indicates a continuity in the act of speaking about God's laws.
The use of ἐναντίον for נֶ֥גֶד emphasizes the public nature of the psalmist's declaration, reinforcing the idea of facing authority while speaking the truth.
In plain words — the whole versegenerated
Psalm 119:46 shows the psalmist's determination to speak about God's testimonies in front of kings without feeling ashamed. This reflects a deep commitment to proclaiming God's truth, regardless of the audience.
Frequently Asked Questionsgenerated
The testimonies refer to God's divine laws and guidance, which the psalmist is committed to proclaiming.
Speaking before kings highlights the boldness of the psalmist's faith and the importance of declaring God's truth in the presence of authority.
Not being ashamed implies a strong confidence in God's truth and a refusal to be embarrassed about one's faith.
This verse encourages believers to openly share their faith and God's truths, regardless of the audience or potential challenges.
Reflection Questionsgenerated
- In what situations do I feel challenged to speak about my faith, and how can I overcome that fear?
- How can I better understand and share God's testimonies in my own life?
- What examples can I find in my life where I have been bold in proclaiming my beliefs?
- How does the psalmist's commitment inspire me to stand firm in my faith?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine, reference this verse to illustrate the psalmist's courage in proclaiming God's truth before powerful figures.
"I spoke of Your testimonies also," he says, "before kings, and I was not ashamed" [Psalms 119:46]: as one who had sought and had received grace to answer those who reproached him…Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:46 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will speak of thy testimonies also before kings,.... As very likely he did before Saul and his courtiers, before the king of Achish and the princes of the Philistines, when as yet he was not a king
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will speak of thy testimonies also before kings, and will not be ashamed. I will speak of thy testimonies also before kings, and will not be ashamed - (Psalms 138:1.) So Paul before King Agrippa and Festus (Acts 26:1-2).
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBefore kings; who commonly entertain all godly discourses with scorn and contempt.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:46 I will speak of thy testimonies also before kings, and will not be ashamed.Ver. 46. I will speak of thy testimonies, &c.] Nullo vel terrore vel splendore mundano impeditus. Kings commonly abound with all things but only truth, as Alphonsus, king of Arragon, complained. David would deal plainly with them, though never so high; especially when he should come to be of equal level with them, and so to have better opportunity.
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(46) The Vulgate (which in the tenses follows the LXX.) of this verse was the motto of the Augsburg Confession, Et loquebar in testimoniis tuis in conspectu regum, et non confundebar.”
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 46. I will speak - before kings] Dr. Delaney supposes that this is spoken in reference to Achish, king of Gath, whom David had instructed in the Jewish religion; but we have already seen that it is most likely that the Psalm was compiled under the Babylonish captivity. But the words may with more propriety be referred to the case of Daniel, and other bold and faithful Israelites, who spoke courageously before Nebuchadnezzar, Belshazzar, and Darius. See the books of Daniel, Ezra, and Nehemiah.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges46. before kings] Like Daniel and his companions, or Nehemiah, or the martyrs of the Maccabaean period, he is ready, if need be, to confess his faith boldly before the highest human authorities. Cp. Matthew 10:18; Acts 26:1-2.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleI will speak of thy testimonies also before kings ... - In the presence of men of most elevated rank.
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
I will speak of Your testimonies before kings, and I will not be ashamed.
I will also speak of your statutes before kings, and will not be disappointed.
I will speak of Your testimonies before kings, and I will not be ashamed.
I will speak about your regulations before kings and not be ashamed.
Tyndale line
I will speak of thy testimonies also before kings, and will not be ashamed.
I will also speak of thy testimonies before kings, And shall not be put to shame.
I will also speak of thy testimonies before kings, and will not be ashamed.
I will speak of thy testimonies also before kings, and will not be ashamed.
I will speake also of thy testimonies before Kings, and will not be ashamed.
Strictly literal
And I will speak of thy testimonies before kings, and will not be ashamed;
And I speak of Thy testimonies before kings, And I am not ashamed.
And I speak of Your testimonies before kings, || And I am not ashamed.
And I will speak of thy testimonies before kings, and will not be ashamed.
I will speak of your solemn commands before kings and will not be ashamed.
Simplified
I will instruct kings about your laws—I won't be embarrassed.
So that I may give knowledge of your unchanging word before kings, and not be put to shame.
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 with the Septuagint in all six words, indicating a strong textual consistency. The Dead Sea Scrolls show some variations, with certain words being restored or supplied by editors, but the core message remains intact across these witnesses.
וַאֲדַבְּרָ֣ה בְ֭עֵדֹתֶיךָ נֶ֥גֶד מְלָכִ֗ים וְלֹ֣א אֵבֽוֹשׁ׃
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.
ואדברה [בעדתי׳ך] נגד מלכים [ולא] [אבוש]
1 word on the leather — 2 partly restored, 3 supplied entire by an editor.
[ואדברה] [בעדתי׳ך] [נגד] [מלכים] [ולא] [אבוש]
nothing on the leather here — 6 supplied entire by an editor.
ואדברה בעדוותי׳כה נגד מלכים ולוא אבוש
5 words on the leather — 1 partly restored.
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 119:46
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-1cs — Conjunction · verb piel infinitive construct first person common singularHC/Vpc1cs
עֵדָה (edah) refers to 'testimony' or 'witness' and is noted for being used only in the plural form in the context of divine testimonies. It is derived from the feminine form of another Hebrew word, עֵד (ed), which also relates to witness. The entries consistently emphasize its technical sense in legal and religious contexts.
עֵדָה n.f. testimony, witness
base
[עֵדָה] n.f. only pl. MT testimonies
base
H5713a עֵדָה testimony, witness H5713b עֵדָה only pl. MT testimonies
5713 `edah ay-daw'
feminine of 5707 in its techn. sense; testimony:--
testimony, witness. Compare 5712.
see HEBREW for 05707
see HEBREW for 05712
עֵדָה (e.dah) — witness.
testimony, witness
עֵדָה (e.dah) — testimony.
always plural and always of laws as divine testimonies
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp2ms
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep — PrepHAcmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural absoluteHNcmpa
of Judah and Israel. For the list see table at the end of this volume.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…