Psalms 39:7 — Word Study
WLCוְעַתָּ֣ה מַה־ קִּוִּ֣יתִי אֲדֹנָ֑י תּ֝וֹחַלְתִּ֗י לְךָ֣ הִֽיא׃
BSAsurelyʼak imagetselem to gohâlak manʼîysh surelyʼak vanityhebel to roarhâmâh to heaptsâbar notlôʼ to knowyâdaʻ who?mîy to gatherʼâçaph
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֣ה | and now | Conjunction, adverb |
| מַה־ | what? | Pronoun |
| קִּוִּ֣יתִי | do I wait for | Verb, Piel, perfect first person common singular |
| אֲדֹנָ֑י | O Lord | Noun proper |
| תּ֝וֹחַלְתִּ֗י | hope my | Noun common feminine singular construct, suffix |
| לְךָ֣ | [is] to you | Preposition, suffix |
| הִֽיא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And now, O Lord, for what do I wait? My hope is in You. |
| KJV | And now, Lord, what wait I for? my hope is in thee. |
| ASV | And now, Lord, what wait I for? My hope is in thee. |
| YLT | And, now, what have I expected? O Lord, my hope — it [is] of Thee. |
| WEB | Now, Lord, what do I wait for? My hope is in you. |
| BBE | And now, Lord, what am I waiting for? my hope is in you. |
The translations agree on the meaning of תּוֹחַלְתִּי as hope.
The verse consists of a main clause followed by a question and a statement of hope, creating a flow of thought that captures the psalmist's introspection.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצָבַר
verbהָלַךְ
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 39:7
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 Reflection on Life's Transiencegenerated
Psalms 39:7 presents the psalmist in a moment of introspection, pondering the purpose of his waiting. He recognizes the fleeting nature of human existence, as expressed in the verses surrounding this one, and finds solace in placing his hope in the Lord. This verse encapsulates a deep yearning for divine intervention and assurance amidst life's uncertainties.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 130:5–6 | I wait for the LORD; my soul does wait, and in His word I put my hope. |
| 2 | Genesis 49:18 | I await Your salvation, O LORD. |
| 3 | Luke 2:25 | Now there was a man in Jerusalem named Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. |
| 4 | Psalm 38:15 | I wait for You, O LORD; You will answer, O Lord my God. |
| 5 | Psalm 119:81–166 | My soul faints for Your salvation; I wait for Your word. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תּוֹחַלְתִּי, to.chal.Tigenerated
The word תּוֹחַלְתִּי (tochalti) is derived from the root חָלָה (chal), which conveys the concept of hope or expectation. It is a feminine noun indicating a feeling of trust and confidence directed towards God.
In this verse, it emphasizes the psalmist's reliance on God as the source of his hope. The parsing as a common feminine singular construct with a suffix indicates that the hope belongs to the speaker, making it personal and intimate.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses hope to translate תּוֹחַלְתִּי.
Sentence Structuregenerated
The main finite verb is קִּוִּ֣יתִי, ki.Vi.ti — do I wait — which governs the entire verse. The structure includes a conjunction phrase followed by a series of clauses that elaborate on the subject's feelings and actions.
The word order emphasizes the psalmist's immediate concern and his direct address to God, creating a sense of urgency and personal connection in his inquiry.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תּוֹחַלְתִּי is rendered as μάτην, which conveys a sense of futility or emptiness. This choice reflects a nuanced interpretation of the psalmist's hope, possibly suggesting a contrast between human expectation and divine reality.
The translation choice indicates a broader understanding of the theme of hope within the context of human experience.
In plain words — the whole versegenerated
Psalms 39:7 shows the psalmist asking God about the purpose of his waiting. He expresses that his hope is firmly placed in the Lord, reflecting a deep trust in God during uncertain times.
Frequently Asked Questionsgenerated
Placing hope in God means trusting in His character and faithfulness, believing that He will fulfill His promises and provide for our needs.
The psalmist questions his waiting to express his longing for understanding and clarity regarding his circumstances and the nature of his hope.
You can apply this verse by reflecting on what you are waiting for and ensuring that your hope is anchored in God's presence and faithfulness.
The psalmist's hope reveals a deep reliance on God, indicating a relationship built on trust, expectation, and a desire for divine intervention.
Reflection Questionsgenerated
- What are the things I am currently waiting for in my life, and how can I place my hope in God during this time?
- How does understanding the nature of hope change the way I approach my challenges?
- In what ways can I express my trust in God amidst uncertainty?
- How can I encourage others to place their hope in God as well?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss themes of hope and reliance on God. Quotations from Origen, Ambrose, and Augustine illustrate the enduring significance of this psalm.
We will have to say that if we give in to troubles, we do not believe in him insofar as he is endurance; and if we are weak, we have not believed in him insofar as he is strength.Early Church Fathers on Psalms 39 →
Our hope and our patience is Christ; he is our redemption; he is our expectation.… Look on us, Lord, when you come in judgment; let your mercy look on us.… In the power of your mercy lies the substance of our soul and life.Early Church Fathers on Psalms 39 →
"And now" [Psalms 39:7]. "And now," says this Idithun,— looking back on a certain "vain" show, and looking up to a certain Truth, standing midway where he has something beyond him,Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now, Lord, what wait I for?.... Look for, or expect, in this view of things?
Read John Gill on Psalms 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd now, Lord, what wait I for? my hope is in thee And now, Lord, what wait I for? my hope is in thee. And now, Lord, what wait I for? my hope is in thee.
Read Robert Jamieson on Psalms 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSeeing this life and all its enjoyments are so vain and short to all men, and especially to me, I will never expect nor seek for happiness here from these vanities; I will compose myself patiently and contentedly to bear both my own afflictions, and the prosperity and glory of ungodly men, for both are vanishing and transitory things, and I will seek for happiness no where but in the love and favour of God, in serving and glorifying him here, and in the hope or confident expectation of enjoying him hereafter; and in the mean time, of receiving from him those supplies and assistances which my present condition calls for.
Read Matthew Poole on Psalms 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:7 And now, Lord, what wait I for? my hope [is] in thee.Ver. 7. And now, Lord, what wait I for?] q.d. Absit ergo ut de istis quisquiliis sim anxius, Far be it from me to trouble myself about these transitory trifles; I am bent to depend on thee alone, to wait for thy favour, and desire it above all earthly felicity; to place all my hope on thee alone (Beza), who, being my Lord, wilt not, canst not cast off thy poor servant, who desireth to fear thy name.
Read John Trapp on Psalms 39 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And now, Lord . . .—“If such is man’s condition, what,” says the psalmist, “is my expectation?” We seem to hear the deep sigh with which the words are uttered; and we must remember that the poet can turn for comfort to no hope of immortality. That had not yet dawned. The thought of God’s mercy, and the hope of his own moral deliverance, these form the ground of his noble elevation above the oppressive sense of human frailty. The LXX. and Vulg. give it very expressively:— “And now what is my expectation? Is it not the Lord? And my substance is with thee.”
Read Charles John Ellicott on Psalms 39 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. And now, Lord, what wait I for?] Have I any object of pursuit in life, but to regain thy favour and thine image.
Read AdamClarke on Psalms 39 →
CambridgeThe Cambridge Bible for Schools and Colleges7–9. Man’s life being thus transient, and earthly treasures thus deceitful, the Psalmist turns to God, as the one sure stay in life.
Read Cambridge on Psalms 39 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd now, Lord, what wait I for? - From the consideration of a vain world - of the fruitless efforts of man - of what so perplexed, embarrassed, and troubled him - the psalmist now turns to God, and
Read Albert Barnes on Psalms 39 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And now, O Lord, for what do I wait? My hope is in You.
Now, Lord, what do I wait for? My hope is in you.
And now, O Lord, for what do I wait? My hope is in You.
But now, O Lord, upon what am I relying? You are my only hope!
Tyndale line
And now, Lord, what wait I for? my hope is in thee.
And now, Lord, what wait I for? My hope is in thee.
And now, Lord, what wait I for? my hope is in thee.
And now, LORD, what wait I for? my hope is in thee.
And now Lord, what wait I for? mine hope is euen in thee.
Strictly literal
And now, what wait I for, Lord? my hope is in thee.
And, now, what have I expected? O Lord, my hope — it [is] of Thee.
And now, what have I expected? O Lord, my hope—it [is] of You.
(39:8) And now, what shall I wait for, O Lord? my hope is in thee.
Now, Lord, for what am I waiting? You are my only hope.
From the Latin
Sacrifice and oblation thou didst not desire; but thou hast pierced ears for me. Burnt offering and sin offering thou didst not require:
Simplified
So Lord, what am I looking for? I put my hope in you.
And now, Lord, what am I waiting for? my hope is in you.
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 seven words matched in the Hebrew text. This alignment suggests a consistent understanding of the verse's meaning across both traditions.
וְעַתָּ֣ה מַה־ קִּוִּ֣יתִי אֲדֹנָ֑י תּ֝וֹחַלְתִּ֗י לְךָ֣ הִֽיא׃
7 of the 7 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 39:7
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
HC/D — Conjunction · adverbHC/D
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
קָוָה (qavah) is a Hebrew verb that encompasses the meanings of waiting, expecting, and collecting. It can refer to eagerly waiting or lying in wait, as well as the act of gathering together. The word appears in different forms, including Qal and Piel, indicating various nuances of waiting and collecting.
[קָוָה] vb. wait for
Qal those waiting for
Pi.
wait, or look eagerly, for
lie in wait for
wait (linger) for
base
[קָוָה] vb. collect;—Niph. be collected
base
H6960a קָוָה wait for . wait, or look eagerly, for
. lie in wait for
. wait (linger) for
H6960b קָוָה collect;—Niph. be collected
6960 qavah kaw-vaw'
a primitive root; to bind together (perhaps by twisting),
i.e. collect; (figuratively) to expect:--gather (together),
look, patiently, tarry, wait (for, on, upon).
קָוָה (qa.vah) — to await.
1) to wait, look for, hope, expect
1a) (Qal) waiting (participle)
1b) (Piel)
1b1) to wait or look eagerly for
1b2) to lie in wait for
1b3) to wait for, linger for
קָוָה (qa.vah) — to collect.
1) to collect, bind together
1a) (Niphal) to be collected
HVpp1cs — Verb · Piel · perfect first person common singularHVpp1cs
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
תּוֹחֶ֫לֶת (towcheleth) means 'hope' and is derived from the root word for 'expectation' found in H3176. The entries consistently define it as a noun related to the concept of hope, without significant disagreement among the lexicons.
תּוֹחֶ֫לֶת n.f. hope
base
H8431 תּוֹחֶ֫לֶת
8431 towcheleth to-kheh'-leth
from 3176; expectation:--hope.
see HEBREW for 03176
תּוֹחֶ֫לֶת (to.che.let) — hope.
hope
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3fs — PronounHPp3fs
