Psalms 69:29 — Word Study
WLCוַ֭אֲנִי עָנִ֣י וְכוֹאֵ֑ב יְשׁוּעָתְךָ֖ אֱלֹהִ֣ים תְּשַׂגְּבֵֽנִי׃
BSAto wipemâchâh scrollçêpher alivechay withʻim righteoustsaddîyq notʼal to writekâthab
| Greek | English | Parsing |
|---|---|---|
| וַ֭אֲנִי | and I | Conjunction, pronoun |
| עָנִ֣י | [am] afflicted | |
| וְכוֹאֵ֑ב | and [am] in pain | Conjunction, verb qal participle (active) masculine singular |
| יְשׁוּעָתְךָ֖ | salvation your | Noun common feminine singular construct, suffix |
| אֱלֹהִ֣ים | O God | Noun common, masculine plural absolute |
| תְּשַׂגְּבֵֽנִי׃ | may it set on high me | Verb piel imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I am in pain and distress; let Your salvation protect me, O God. |
| KJV | But I am poor and sorrowful: let thy salvation, O God, set me up on high. |
| ASV | But I am poor and sorrowful: Let thy salvation, O God, set me up on high. |
| YLT | And I [am] afflicted and pained, Thy salvation, O God, doth set me on high. |
| WEB | But I am in pain and distress. Let your salvation, God, protect me. |
| BBE | But I am poor and full of sorrow; let me be lifted up by your salvation, O Lord. |
Where translations part company is יְשׁוּעָתְךָ — see How Translations Differ.
The structure features a main clause followed by two subordinate clauses, emphasizing the psalmist's condition and his plea for help.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִן
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 69:29
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 Cry for Helpgenerated
Psalms 69:29 captures the psalmist's deep anguish and his urgent plea for God's salvation. As he faces pain and distress, he turns to God, recognizing the need for divine intervention. This verse is part of a larger lament, expressing the psalmist's reliance on God's deliverance in times of trouble, as seen in the surrounding verses that emphasize his suffering and the hope for rescue.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:17 | But I am poor and needy; may the Lord think of me. You are my helper and deliverer; O my God, do not delay. |
| 2 | Psalm 109:22–31 | For I am poor and needy; my heart is wounded within me. |
| 3 | Isaiah 53:2–3 | He grew up before Him like a tender shoot, and like a root out of dry ground. He had no stately form or majesty to attract us, no beauty that we should desire Him. |
| 4 | Matthew 8:20 | Jesus replied, “Foxes have dens and birds of the air have nests, but the Son of Man has no place to lay His head.” |
| 5 | 2 Corinthians 8:9 | For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְשׁוּעָתְךָ, ye.shu.'a.te.Khagenerated
The word יְשׁוּעָה (yeshu'ah) signifies salvation or deliverance, derived from a root meaning to save. It encompasses both physical and spiritual rescue, indicating a state of safety and well-being. The parsing as a feminine singular noun indicates it is a concept rather than a direct action, highlighting the nature of God's saving power.
In this verse, the psalmist appeals to God's salvation, indicating a personal relationship where he seeks divine aid. The construct form with the suffix shows possession, emphasizing that this salvation belongs to God, and thus, the psalmist acknowledges God's authority in providing rescue.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains a main clause introduced by the subject אֲנִי (aniy), meaning 'I', followed by two predicates describing the state of the subject: עָנִי (aniy) and כוֹאֵב (kho'ev). The structure emphasizes the psalmist's personal suffering before transitioning into a plea for divine intervention.
The verb תְּשַׂגְּבֵֽנִי (te.sa.ge.Ve.ni), meaning 'may it set on high me', serves as the imperative request, indicating a desire for elevation and protection from God. The Hebrew word order places emphasis on the psalmist's state of being before his request.
Septuagint Backgroundgenerated
The Septuagint translates יְשׁוּעָתְךָ as δικαίων (dikaiōn), which carries the connotation of righteousness or just cause. This choice reflects a broader understanding of salvation that includes moral and ethical dimensions, possibly indicating that the psalmist seeks not just rescue but also justification.
The use of ἐκ (ek) in the Septuagint to translate אֱלֹהִ֣ים suggests a focus on the divine source of salvation, emphasizing God's role in the psalmist's plea.
In plain words — the whole versegenerated
Psalms 69:29 shows the psalmist in deep pain and distress, calling out to God for salvation. He acknowledges his suffering and seeks God's help to protect him, highlighting a personal relationship where he relies on divine intervention.
Frequently Asked Questionsgenerated
In this context, 'salvation' refers to God's deliverance from suffering and distress, encompassing both physical and spiritual rescue.
The psalmist expresses his pain to convey his deep emotional and physical struggles, seeking God's help in a vulnerable state.
This verse reflects a common theme in the Psalms where the psalmist cries out to God in times of trouble, expressing both anguish and hope for divine intervention.
The psalmist's plea teaches us the importance of turning to God in times of distress, acknowledging our need for His salvation and protection.
Reflection Questionsgenerated
- In what areas of my life do I feel pain and distress, and how can I seek God's salvation in those situations?
- How can I express my dependence on God like the psalmist does in this verse?
- What does it mean to me that God's salvation is both a physical and spiritual concept?
- How can I encourage others who are experiencing pain and distress to seek God's help?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, arguing from it to illustrate themes of divine judgment and mercy.
"Let them be blotted out from the book of the living" [Psalms 69:29].Early Church Fathers on Psalms 69 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 69:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I [am] poor and sorrowful,.... The Messiah was poor in a literal sense, as it was foretold he should, Zechariah 9:9; so he was in his private life; born of poor parents, and brought up in a mean
Read John Gill on Psalms 69 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I am poor and sorrowful: let thy salvation, O God, set me up on high.
Read Robert Jamieson on Psalms 69 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOut of the reach of mine enemies; or, lift me out of the deep waters, and the mire, in which I was sinking, .
Read Matthew Poole on Psalms 69 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 69:29 But I [am] poor and sorrowful: let thy salvation, O God, set me up on high.Ver. 29. But I am poor and sorrowful] The Church is usually so, and may sing, as here, Vaani gnani, &c., but her comfort is, 1. That Christ saith unto her, as Revelation 2:9, I know thy sorrow and poverty (but that is nothing), thou art rich. 2. That her poverty is not penal, but medicinal; God’ s dispensation to fit her for better riches; as a wise physician purgeth a foul hody till he bring it almost to skin and bone; but why? that, having made it poor, there may be a spring of better blood and spirits.
Read John Trapp on Psalms 69 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Set me up on high.—Or, lift me up, i.e., into a secure place out of the reach of enemies.
Read Charles John Ellicott on Psalms 69 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. I am poor and sorrowful] Literally, I an laid low, and full of pain or grief. Hence the prayer, "Let thy salvation, O God set me on high!" My oppression has laid me low; thy salvation shall make me high!
Read AdamClarke on Psalms 69 →CambridgeThe Cambridge Bible for Schools and Colleges29–36. In contrast to the fate which his enemies deserve, the Psalmist looks forward to his own deliverance, and predicts the restoration of Jerusalem and the reestablishment there of the true people of God. Such a sudden change of tone is quite characteristic of Jeremiah, e.g. Jeremiah 20:13.
Read Cambridge on Psalms 69 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I am poor and sorrowful - I am afflicted and suffering. The word here rendered “poor” often means “afflicted.” Let thy salvation, O God, set me up on high - Let thy help raise me up from my low
Read Albert Barnes on Psalms 69 →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
But I am in pain and distress; let Your salvation protect me, O God.
But I am in pain and distress. Let your salvation, God, protect me.
But I am in pain and distress; let Your salvation protect me, O God.
I am oppressed and suffering! O God, deliver and protect me!
Tyndale line
But I am poor and sorrowful: let thy salvation, O God, set me up on high.
But I am poor and sorrowful: Let thy salvation, O God, set me up on high.
But I am poor and sorrowful: let thy salvation, O God, set me up on high.
But I am poor and sorrowful: let thy salvation, O God, set me up on high.
When I am poore and in heauinesse, thine helpe, O God, shall exalt me.
Strictly literal
But I am afflicted and sorrowful: let thy salvation, O God, set me secure on high.
And I [am] afflicted and pained, Thy salvation, O God, doth set me on high.
And I [am] afflicted and pained, || Your salvation, O God, sets me on high.
(69:30) But I am poor and suffering: let thy salvation, O God, set me up on high.
But I am poor and sorrowful; let your salvation, God, set me up on high.
Simplified
But I am suffering and in physical pain. God, please save me and keep me safe.
But I am poor and full of sorrow; let me be lifted up by your salvation, O Lord.
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 (MT) of Psalms 69:29 reads, "וַ֭אֲנִי עָנִ֣י וְכוֹאֵ֑ב יְשׁוּעָתְךָ֖ אֱלֹהִ֣ים תְּשַׂגְּבֵֽנִי׃" which translates to, "But I am in pain and distress; let Your salvation protect me, O God." The Septuagint (LXX) agrees with the MT in meaning, as all six words correspond directly in translation, although the word order may differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, thus further supporting the agreement of the MT and LXX in this instance.
וַ֭אֲנִי עָנִ֣י וְכוֹאֵ֑ב יְשׁוּעָתְךָ֖ אֱלֹהִ֣ים תְּשַׂגְּבֵֽנִי׃
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 69:29
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
HAamsa — HAamsa
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
כָּאַב (ka'ab) is a Hebrew verb meaning to be in pain, encompassing both physical and mental suffering. It can also imply causing pain or grief to others. The word is built from a primitive root and is used in various contexts, including expressions of sorrow and distress.
כָּאַב vb. be in pain
Qal
be in pain, physical
of mental pain
Hiph. pain, mar
base
H3510 כָּאַב be in pain
3510 ka'ab kaw-ab'
a primitive root; properly, to feel pain; by implication, to
grieve; figuratively, to spoil:--grieving, mar, have pain,
make sad (sore), (be) sorrowful.
כָּאַב (ka.av) — to pain.
1) to be in pain, be sore, have pain, be sorrowful
1a) (Qal)
1a1) to be in pain (physical)
1a2) to be in pain (mental)
1b) (Hiphil)
1b1) to cause pain, hurt, mar
1b2) pain, mar (participle)
HC/Vqrmsa — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1Sa 4:19), but the same word tsir is used figuratively in Isa 13:8; 21:3; Da 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation…
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.
[שָׂגַב] vb. be (inaccessibly) high
Qal
of city, be (too) high for capture
be high in prosperity
Niph.
be high
be (safely) set on high
be exalted
Pi.
set (securely) on high
exalt
Pu. be set (securely) on high
Hiph. God acts exaltedly
base
H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture
. be high in prosperity
. . be high
. be (safely) set on high
. be exalted
. . set (securely) on high
. exalt
. be set (securely) on high
. God acts exaltedly
7682 sagab saw-gab'
a primitive root; to be (causatively, make) lofty, especially
inaccessible; by implication, safe, strong; used literally and
figuratively --defend, exalt, be excellent, (be, set on) high,
lofty, be safe, set up (on high), be too strong.
שָׂגַב (sa.gav) — to exalt.
1) to be high, be inaccessibly high
1a) (Qal)
1a1) to be (too) high (for capture)
1a2) to be high (of prosperity)
1b) (Niphal)
1b1) to be high
1b2) to be set on high, be (safely) set on high
1b3) to be exalted (of God)
1c) (Piel)
1c1) to set on high, set (securely) on high
1c2) to exalt, exalt (in effective hostility)
1d) (Pual) to be set (securely) on high
1e) (Hiphil) to act exaltedly
HVpi2ms/Sp1bs — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp1bs