Psalms 132:4 — Word Study
WLCאִם־ אֶתֵּ֣ן שְׁנַ֣ת לְעֵינָ֑י לְֽעַפְעַפַּ֥י תְּנוּמָֽה׃
BSAI will notʼim givenâthan▸ [refuse to grant] sleepshᵉnâth△ [rest, slumber] to my eyesʻayin [the windows of my soul] [or] slumbertᵉnûwmâh [nor, drowsiness, lethargy] to my eyelidsʻaphʻaph [the guardians of my sight]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| אֶתֵּ֣ן | I will give | Verb, Qal, imperfect first person common singular |
| שְׁנַ֣ת | sleep | Noun common, feminine singular construct |
| לְעֵינָ֑י | to eyes my | Preposition, noun common feminine dual construct, suffix |
| לְֽעַפְעַפַּ֥י | to eyelids my | Preposition, noun common masculine plural construct, suffix |
| תְּנוּמָֽה׃ | slumber | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will not give sleep to my eyes or slumber to my eyelids, |
| KJV | I will not give sleep to mine eyes, or slumber to mine eyelids, |
| ASV | I will not give sleep to mine eyes, Or slumber to mine eyelids; |
| YLT | If I give sleep to mine eyes, To mine eyelids — slumber, |
| WEB | I will not give sleep to my eyes, or slumber to my eyelids, |
| BBE | I will not give sleep to my eyes, or rest to my eyeballs, |
Where they part company is שְׁנַ֣ת — see How Translations Differ.
The main clause expresses the speaker's commitment, with a subordinate clause detailing what is being refused.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָתַן
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 132:4
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 Vow to Find a Dwelling for the LORDgenerated
Psalm 132:4 expresses a deep commitment to not rest until a suitable place for the LORD is found. This verse emphasizes the importance of prioritizing divine presence and worship over personal comfort. The surrounding verses illustrate the speaker's dedication to seeking a dwelling for God, which reflects a broader theme in the Psalms of longing for God's presence among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 24:33 | Then a meal was set before the man, but he said, “I will not eat until I have told you what I came to say.” So Laban said, “Please speak.” |
| 2 | Ruth 3:18 | “Wait, my daughter,” said Naomi, “until you find out how things go, for he will not rest unless he has resolved the matter today.” |
| 3 | Proverbs 6:4 | Allow no sleep to your eyes or slumber to your eyelids. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אֶתֵּ֣ן, 'e.Tengenerated
The verb אֶתֵּן ('e.Ten) is in the imperfect tense, indicating a future action or intention. It comes from the root נָתַן (natan), which means 'to give' and encompasses a wide range of applications, including granting or bestowing something.
In this context, it conveys a strong resolve to withhold sleep as a means of expressing devotion and urgency in finding a place for the LORD. The choice of this verb underscores the speaker's determination and commitment.
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 structure of this verse is straightforward, with one main verb, אֶתֵּן ('e.Ten), governing the objects שְׁנַ֣ת (she.Nat) and תְּנוּמָֽה (te.nu.Mah). The Hebrew word order places emphasis on the speaker's commitment to not give sleep or slumber.
The two objects, שְׁנַ֣ת and תְּנוּמָֽה, are coordinated, highlighting the dual nature of the speaker's vow. This construction emphasizes the seriousness of the speaker's intention.
Septuagint Backgroundgenerated
The Septuagint translates אֶתֵּן as δώσω (dōsō), which also means 'I will give'. This choice maintains the commitment expressed in the Hebrew, emphasizing the act of granting.
The Greek word for שְׁנַ֣ת is ὕπνον (hypnon), which directly corresponds to the Hebrew meaning of sleep, ensuring that the essence of the original text is preserved.
In plain words — the whole versegenerated
Psalm 132:4 shows a speaker who vows not to sleep until a place for the LORD is found. This reflects a deep commitment to God and prioritizing His presence over personal rest.
Frequently Asked Questionsgenerated
The speaker is expressing a strong commitment to seek a dwelling for the LORD, indicating that this task is of utmost importance.
Finding a dwelling for the LORD symbolizes the desire for God's presence among His people, which is a central theme in the Psalms.
This verse highlights the dedication and urgency of the speaker in ensuring that God's presence is honored and prioritized.
The speaker's commitment teaches us about the importance of prioritizing our relationship with God and seeking His presence above all else.
Reflection Questionsgenerated
- What are some ways I can prioritize my relationship with God in my daily life?
- How does this verse challenge me to think about my commitments?
- In what areas of my life do I need to seek God's presence more intentionally?
- What does it look like for me to make sacrifices for my faith, similar to the speaker's vow?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 132:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will not give sleep to mine eyes, [or] slumber to mine eyelids.
Read John Gill on Psalms 132 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will not give sleep to mine eyes, or slumber to mine eyelids, No JFB commentary on these verses.
Read Robert Jamieson on Psalms 132 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 132:4 I will not give sleep to mine eyes, [or] slumber to mine eyelids,Ver. 4. I will not give sleep to mine eyes] viz. With any good content; or, more than needs must.
Read John Trapp on Psalms 132 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) I will not.—For this proverbial expression see Proverbs 6:4.
Read Charles John Ellicott on Psalms 132 →CambridgeThe Cambridge Bible for Schools and Colleges4. A proverbial expression. Cp. Proverbs 6:4. The addition in P.B.V. “I will not suffer mine eyes to sleep, nor mine eyelids to slumber, neither the temples of my head to take any rest” comes through the Vulg. from the LXX, where it is a second rendering of the preceding words, added from the version of Theodotion.
Read Cambridge on Psalms 132 →Albert Barnes1798–1870Barnes' Notes on the BibleI will not give sleep to mine eyes ... - There is no difference here between the words sleep and slumber. The meaning is, that the house of the Lord should be his first care.
Read Albert Barnes on Psalms 132 →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 not give sleep to my eyes or slumber to my eyelids,
I will not give sleep to my eyes, or slumber to my eyelids,
I will not give sleep to my eyes or slumber to my eyelids,
I will not allow my eyes to sleep, or my eyelids to slumber,
Tyndale line
I will not give sleep to mine eyes, or slumber to mine eyelids,
I will not give sleep to mine eyes, Or slumber to mine eyelids;
I will not give sleep to mine eyes, or slumber to mine eyelids;
I will not give sleep to my eyes, or slumber to my eyelids,
Nor suffer mine eyes to sleepe, nor mine eye lids to slumber,
Strictly literal
I will not give sleep to mine eyes, slumber to mine eyelids,
If I give sleep to mine eyes, To mine eyelids — slumber,
If I give sleep to my eyes, || To my eyelids—slumber,
I will not grant any sleep to my eyes, nor to my eyelids any slumber:
I will not give sleep to my eyes or rest to my eyelids
Simplified
I will not go to sleep, I will not take a nap,
I will not give sleep to my eyes, or rest to my eyeballs,
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 states, "אִם־ אֶתֵּ֣ן שְׁנַ֣ת לְעֵינָ֑י לְֽעַפְעַפַּ֥י תְּנוּמָֽה׃" which translates to, "I will not give sleep to my eyes or slumber to my eyelids." The Septuagint agrees with the Masoretic Text in meaning, as it retains the same essential message, although the word order and articles differ due to the nature of Greek syntax. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consensus among the ancient witnesses.
אִם־ אֶתֵּ֣ן שְׁנַ֣ת לְעֵינָ֑י לְֽעַפְעַפַּ֥י תְּנוּמָֽה׃
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.
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 132:4
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
שֵׁנָה (shēnāh) refers to 'sleep' in Hebrew. It is derived from the root word associated with sleep, identified as H3462. The entries consistently define it as a noun related to the state of sleeping.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8153 שֵׁנָה, שֵׁנָא, שֵׁנָת
8153 shnath shen-awth'
from 3462; sleep:--sleep.
see HEBREW for 03462
שְׁנָת (she.nat) — sleep.
sleep
N-fs — Noun common · feminine singular constructHNcfsc
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp1bs
עַפְעַף (aph'aph) refers to an eyelid, derived from a root meaning to flutter. It can also figuratively describe the rays of the morning sun or dawn. The entries consistently emphasize its primary meaning related to the eyelid, with a secondary figurative use.
[עַפְעַף] n.m. eyelid
base
H6079 עַפְעַף
6079 `aph`aph af-af'
from 5774; an eyelash (as fluttering); figuratively, morning
ray:--dawning, eye-lid.
see HEBREW for 05774
עַפְעַף (aph.aph) — eyelid.
1) eyelid
1a) eyelid
1b) of dawn, rays of sun (fig.)
Prep | N-md | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
תְּנוּמָה (tnuwmah) refers to drowsiness or slumber. It is derived from the root word for sleep and is used in contexts related to sleepiness. The entries consistently emphasize its meaning as slumber, with no significant disagreements noted among the lexicons.
תְּנוּמָה n.f. slumber
base
H8572 תְּנוּמָה
8572 tnuwmah ten-oo-maw'
from 5123; drowsiness, i.e. sleep:--slumber(-ing).
see HEBREW for 05123
תְּנוּמָה (te.nu.mah) — slumber.
slumber, slumberings, sleep
N-fs — Noun common · feminine singular absoluteHNcfsa