Psalms 141:7

Translation
King James Version
Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth.
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KJV (with Strong's)
Our bones H6106 are scattered H6340 at the grave's H7585 mouth H6310, as when one cutteth H6398 and cleaveth H1234 wood upon the earth H776.
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Complete Jewish Bible
As when one plows and breaks the ground into clods, our bones are strewn at the mouth of Sh'ol.
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Berean Standard Bible
As when one plows and breaks up the soil, so our bones have been scattered at the mouth of Sheol.
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American Standard Version
As when one ploweth and cleaveth the earth, Our bones are scattered at the mouth of Sheol.
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World English Bible Messianic
“As when one plows and breaks up the earth, our bones are scattered at the mouth of Sheol.”
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Geneva Bible (1599)
Our bones lye scattered at the graues mouth, as he that heweth wood or diggeth in the earth.
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Young's Literal Translation
As one tilling and ripping up in the land, Have our bones been scattered at the command of Saul.
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See also
Romans 8:36Psalms 53:5Psalms 44:22Revelation 11:8Revelation 11:92 Corinthians 1:91 Samuel 22:18
In the KJVVerse 16,284 of 31,102

Study This Verse

SUMMARY

Psalms 141:7 powerfully articulates a scene of profound desolation and extreme vulnerability, employing a stark and visceral simile to convey the psalmist's deep anguish. It depicts individuals so utterly decimated that their skeletal remains are scattered at the very threshold of the grave, likened to wood violently chopped and splintered indiscriminately upon the ground. This verse encapsulates a moment of overwhelming despair, serving as a desperate cry for divine intervention in the face of complete annihilation and the ultimate indignity of an unburied, desecrated death.

CONTEXT

  • Literary Context: Psalms 141 is a fervent prayer of lament and supplication, likely penned by David, appealing to God for protection and guidance amidst treacherous circumstances. The psalm opens with an urgent plea for God to hear his prayer and to guard his mouth and heart from sin, particularly from speaking evil or being drawn into the practices of the wicked, as seen in Psalms 141:1-4. The psalmist then expresses a desire for righteous rebuke over the deceptive flattery of the wicked, anticipating a time when their leaders will be overthrown and God's justice made evident, a theme explored in Psalms 141:5-6. Verse 7, however, marks an abrupt and dramatic shift, plunging into the psalmist's own dire predicament or that of his people. This graphic portrayal of extreme suffering and near-death serves to underscore the urgency and depth of the preceding prayers, highlighting the desperate need for God's immediate intervention before complete ruin. The psalm concludes with a renewed expression of unwavering trust in God as the only refuge from the snares of the wicked, a hope articulated in Psalms 141:8-10.
  • Historical & Cultural Context: The chilling imagery in Psalms 141:7 reflects the brutal realities of ancient warfare, massacre, and their devastating aftermath. To have one's bones scattered and unburied was not merely a physical indignity but a profound disgrace and a curse in ancient Near Eastern cultures. A proper burial was paramount for the deceased's honor, the peace of their family, and their perceived rest in the afterlife. The scattering of bones implies a violent, perhaps dismembering, death, leaving victims exposed to scavengers and the elements, thus denied the dignity of proper burial rites. The "grave's mouth" (Hebrew: peh shᵉʼôwl) refers to the Hebrew concept of Sheol, the shadowy underworld or realm of the dead. The comparison to cutting and cleaving wood speaks to a common, violent act of manual labor, making the destructive force relatable and visceral to the original audience. This context illuminates the psalmist's fear of not just death, but a death devoid of honor, peace, and the customary respect afforded to the deceased, a fate often considered worse than mere demise.
  • Key Themes: This verse powerfully contributes to several foundational themes within the psalm and broader biblical literature. Firstly, it starkly emphasizes Extreme Vulnerability and Profound Suffering, depicting a state of physical and existential agony where death is not only imminent but also utterly dehumanizing. The psalmist feels completely helpless and exposed to overwhelming destructive forces, reduced to mere scattered fragments. Secondly, it underscores the theme of a Desperate Plea for Divine Deliverance. Such a vivid depiction of despair serves to heighten the urgency and depth of the psalmist's fervent prayer for God's intervention. This raw cry for help is a recurring motif throughout the Psalms, often found in David's laments, such as his plea for rescue from enemies in Psalms 3:7. Finally, it implicitly touches upon the theme of Divine Justice and Retribution, as the psalmist contrasts his current suffering with the anticipated judgment upon the wicked mentioned in the preceding verses, appealing to God to right the wrongs and rescue the afflicted from their oppressors, ultimately seeking God's righteous vindication.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • bones (Hebrew, ʻetsem', H6106): From a root meaning "to be strong." This word primarily refers to a bone, but by extension, it can signify the body itself, the very substance, or even the selfsame person. In this context, "our bones" represents the entirety of the physical being, emphasizing the complete destruction and disintegration of the individuals, reducing them to mere skeletal remains. It conveys a sense of ultimate vulnerability and the dissolution of identity, signifying a state of utter ruin.
  • scattered (Hebrew, pâzar', H6340): A primitive root meaning "to scatter," whether in enmity or bounty. Here, it unequivocally denotes scattering in enmity, implying a violent dispersal, breaking apart, and spreading out without order, dignity, or respect. It paints a gruesome picture of dismemberment or bodies left unburied and pulled apart by external forces, a stark contrast to the hope of resting peacefully in a grave.
  • grave's (Hebrew, shᵉʼôwl', H7585): Referring to Hades or the world of the dead, often translated as "grave," "hell," or "pit." It signifies the subterranean realm where the dead reside. The phrase "grave's mouth" (with H6310, peh, for mouth/edge) vividly describes the very entrance or brink of this realm. This suggests that the bodies are not even properly within Sheol but are left exposed and desecrated at its threshold, denied even the dignity of a proper descent and rest in the underworld.

Verse Breakdown

  • "Our bones are scattered at the grave's mouth": This clause presents a horrifying and deeply disturbing image of complete physical destruction and desecration. It suggests that the bodies of the psalmist and his people have been so utterly decimated, perhaps in a brutal battle or massacre, that their skeletal remains are strewn about, not even afforded the dignity of burial. The phrase "at the grave's mouth" (literally "mouth of Sheol") intensifies the horror, indicating that they are on the very brink of the underworld but denied entry or proper rest, left exposed and vulnerable to further indignity and the ultimate dishonor.
  • "as when one cutteth and cleaveth [wood] upon the earth": This powerful and graphic simile clarifies and amplifies the nature of the scattering. Just as wood is violently chopped (H6398, pâlach, "to slice, break open, pierce") and split (H1234, bâqaʻ, "to cleave, rend, break in pieces") into fragmented, disorganized pieces by a laborer's axe, so too have the lives and bodies of the afflicted been brutally broken, dismembered, and dispersed across the ground. The comparison underscores the thoroughness, brutality, and seemingly indiscriminate nature of the destruction. The "earth" (H776, ʼerets) emphasizes the public, exposed, and undeniable nature of this desecration.

Literary Devices

The verse is exceptionally rich in Vivid Imagery, painting a gruesome and unforgettable picture of scattered bones and dismembered bodies, which immediately evokes a profound sense of horror, despair, and vulnerability. The central and most impactful device is a powerful Simile: "Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth [wood] upon the earth." This comparison serves to amplify the brutality, thoroughness, and indiscriminate nature of the destruction, making the abstract concept of being "scattered" concrete and visceral by likening it to the violent, common act of chopping wood. The phrase "at the grave's mouth" employs Personification of the grave (Sheol), giving it a "mouth" or entrance, which further enhances the dramatic and terrifying nature of the scene, suggesting a hungry maw ready to consume. The description also utilizes Hyperbole, exaggerating the extent of the suffering and destruction to convey the psalmist's deep anguish and the perceived totality of their defeat, emphasizing that their situation is beyond human repair and on the brink of utter annihilation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 141:7, while stark and unsettling in its imagery, serves a profound theological purpose by articulating the very depths of human suffering and the desperate, absolute need for divine intervention. It highlights the biblical understanding that true security, dignity, and even the hope of rest in death, ultimately rest solely in God's sovereign hands. The psalmist's raw lament, even in such extreme circumstances, is not an expression of ultimate hopelessness but rather a fervent, urgent appeal to the One who possesses the power to reverse even the most dire and seemingly irreversible of situations. It underscores the profound biblical theme that even when life seems utterly broken, scattered, and beyond repair, God remains the ultimate refuge and the sole source of restoration, capable of gathering what is dispersed and bringing life out of the very jaws of death. This intense plea for rescue from the brink of annihilation anticipates God's miraculous power to deliver from the very realm of death itself.

REFLECTION AND APPLICATION

Psalms 141:7 offers a profound and unsettling insight into the human condition when facing overwhelming adversity and the threat of complete obliteration. While its imagery is graphic and disturbing, it provides a powerful, authentic voice for those who feel utterly broken, discarded, and without any earthly hope. It serves as a poignant reminder that even in the most desperate and seemingly hopeless situations—where one feels completely shattered, dismembered, and scattered like refuse—prayer remains a powerful, essential, and immediate recourse. The psalmist brings his raw anguish, his deepest fears, and his unvarnished despair directly to God, trusting that even from the "grave's mouth," the Lord can hear, intervene, and deliver. This verse profoundly encourages believers to voice their deepest fears, their most profound suffering, and their most vulnerable moments honestly to God, clinging to the hope of divine rescue and ultimate restoration. It teaches us that authentic faith does not shy away from expressing the full extent of pain and despair, but rather boldly brings it before the compassionate and all-powerful God who is able to gather what is scattered, heal what is broken, and breathe life into what appears utterly dead. It challenges us to maintain our unwavering trust in God's sovereignty and redemptive power, even when circumstances seem to mock any possibility of hope or dignity.

Questions for Reflection

  • In what areas of your life do you currently feel "scattered" or utterly broken, as if standing at the "grave's mouth" with no way forward?
  • How does the psalmist's raw honesty in this verse encourage you to bring your own deepest fears, despair, and indignities before God in prayer?
  • What does this verse teach you about the nature of God's power and His capacity to intervene and restore even in seemingly hopeless or utterly destroyed situations?

FAQ

What does "Our bones are scattered at the grave's mouth" literally mean?

Answer: This phrase literally describes a scene of extreme violence, devastation, and desecration. "Our bones are scattered" implies that bodies have been violently dismembered, perhaps in a massacre or battle, or left unburied and exposed to the elements, with their skeletal remains strewn about. "At the grave's mouth" (or "mouth of Sheol" in Hebrew, referring to the underworld) means at the very entrance or brink of the realm of the dead. It signifies that the victims are not even afforded the dignity of a proper burial within the grave, but are left exposed, dishonored, and vulnerable at its threshold, emphasizing a complete lack of peace or proper rest in death. It is an image of utter annihilation and profound indignity, highlighting a state of ultimate vulnerability and despair.

Why is the comparison to "cutting and cleaving wood" used here?

Answer: The simile "as when one cutteth and cleaveth [wood] upon the earth" serves to amplify the brutality, thoroughness, and indiscriminate nature of the destruction faced by the psalmist and his people. Just as wood is violently chopped and split into fragmented, disorganized pieces by an axe or saw, so too are the lives and bodies of the afflicted broken apart and dispersed across the ground. This comparison makes the abstract concept of being "scattered" concrete, visceral, and relatable, highlighting the violent, seemingly indifferent, and complete nature of the destruction. It underscores the feeling of being utterly helpless before a destructive force, much like an inanimate object being violently processed and rendered useless.

CHRIST-CENTERED FULFILLMENT

While Psalms 141:7 vividly portrays the depths of human suffering and the threat of ultimate destruction, its Christ-centered fulfillment points powerfully to the ultimate victory of life over death through Jesus Christ. The psalmist's lament of scattered bones at the grave's mouth finds its most profound and redemptive answer not in the mere avoidance of death, but in the glorious resurrection of Christ. Jesus himself experienced a death that, to human eyes, seemed to lead to utter defeat and the triumph of the grave, yet His body was not "scattered" but miraculously preserved, and He famously conquered the "mouth" of the grave. His resurrection from the dead, as described in Matthew 28:6, demonstrates God's supreme power to gather what is scattered, to heal what is broken, and to bring life out of the most profound death. For believers, Christ's decisive victory over the grave means that even if our physical bodies face decay or are "scattered" in death, our ultimate hope is in the resurrection, where God will reassemble and transform our mortal bodies into glorious, imperishable ones, as promised in 1 Corinthians 15:42-44. Thus, the despair and indignity of Psalms 141:7 are transformed into the radiant hope of eternal life and bodily resurrection, secured by the Lamb of God who takes away the sin of the world and who now holds "the keys of Hades and of Death" (Revelation 1:18).

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Commentary on Psalms 141 verses 5–10

Here, I. David desires to be told of his faults. His enemies reproached him with that which was false, which he could not but complain of; yet, at the same time, he desired his friends would reprove him for that which was really amiss in him, particularly if there was any thing that gave the least colour to those reproaches (Psa 141:5): let the righteous smite me; it shall be a kindness. The righteous God (so some); "I will welcome the rebukes of his providence, and be so far from quarrelling with them that I will receive them as tokens of love and improve them as means of grace, and will pray for those that are the instruments of my trouble." But it is commonly taken for the reproofs given by righteous men; and it best becomes those that are themselves righteous to reprove the unrighteousness of others, and from them reproof will be best taken. But if the reproof be just, though the reprover be not so, we must make a good use of it and learn obedience by it. We are here taught how to receive the reproofs of the righteous and wise. 1. We must desire to be reproved for whatever is amiss in us, or is done amiss by us: "Lord, put it into the heart of the righteous to smite me and reprove me. If my own heart does not smite me, as it ought, let my friend do it; let me never fall under that dreadful judgment of being let alone in sin." 2. We must account it a piece of friendship. We must not only bear it patiently, but take it as a kindness; for reproofs of instruction are the way of life (Pro 6:23), are means of good to us, to bring us to repentance for the sins we have committed, and to prevent relapses into sin. Though reproofs cut, it is in order to a cure, and therefore they are much more desirable than the kisses of an enemy (Pro 27:6) or the song of fools, Ecc 7:5. David blessed God for Abigail's seasonable admonition, Sa1 25:32. 3. We must reckon ourselves helped and healed by it: It shall be as an excellent oil to a wound, to mollify it and close it up; it shall not break my head, as some reckon it to do, who could as well bear to have their heads broken as to be told of their faults; but, says David, "I am not of that mind; it is my sin that has broken my head, that has broken my bones, Psa 51:8. The reproof is an excellent oil, to cure the bruises sin has given me. It shall not break my head, if it may but help to break my heart." 4. We must requite the kindness of those that deal thus faithfully, thus friendly with us, at least by our prayers for them in their calamities, and hereby we must show that we take it kindly. Dr. Hammond gives quite another reading of this verse: "Reproach will bruise me that am righteous, and rebuke me; but that poisonous oil shall not break my head (shall not destroy me, shall not do me the mischief intended), for yet my prayer shall be in their mischiefs, that God would preserve me from them, and my prayer shall not be in vain."

II. David hopes his persecutors will, some time or other, bear to be told of their faults, as he was willing to be told of his (Psa 141:6): "When their judges" (Saul and his officers who judged and condemned David, and would themselves be sole judges) "are overthrown in stony places, among the rocks in the wilderness, then they shall hear my words, for they are sweet." Some think this refers to the relentings that were in Saul's breast when he said, with tears, Is this thy voice, my son David? Sa1 24:16; Sa1 26:21. Or we may take it more generally: even judges, great as they are, may come to be overthrown. Those that make the greatest figure in this world do not always meet with level smooth ways through it. And those that slighted the word of God before will relish it, and be glad of it, when they are in affliction, for that opens the ear to instruction. When the world is bitter the word is sweet. Oppressed innocency cannot gain a hearing with those that live in pomp and pleasure, but when they come to be overthrown themselves they will have more compassionate thoughts of the afflicted.

III. David complains of the great extremity to which he and his friends were reduced (Psa 141:7): Our bones are scattered at the grave's mouth, out of which they are thrown up, so long have we been dead, or into which they are ready to be thrown, so near are we to the pit; and they are as little regarded as chips among the hewers of wood, which are thrown in neglected heaps: As one that cuts and cleaves the earth (so some read it), alluding to the ploughman who tears the earth in pieces with his plough-share, Psa 129:3. Can these dry bones live?

IV. David casts himself upon God, and depends upon him for deliverance: "But my eyes are unto thee (Psa 141:8); for, when the case is ever so deplorable, thou canst redress all the grievances. From thee I expect relief, bad as things are, and in thee is my trust." Those that have their eye towards God may have their hopes in him.

V. He prays that God would succour and relieve him as his necessity required. 1. That he would comfort him: "Leave not my soul desolate and destitute; still let me see where my help is." 2. That he would prevent the designs of his enemies against him (Psa 141:9): "Keep me from being taken in the snare they have laid for me; give me to discover it and to evade it." Be the gin placed with ever so much subtlety, God can and will secure his people from being taken in it. 3. That God would, in justice, turn the designs of his enemies upon themselves, and, in mercy, deliver him from being ruined by them (Psa 141:10): let the wicked fall into their own net, the net which, intentionally, they procured for me, but which, meritoriously, they prepared for themselves. Nec lex est justioir ulla quam necis artifices arte perire sua - No law can be more just than that the architects of destruction should perish by their own contrivances. All that are bound over to God's justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge. The entangling and ensnaring of the wicked sometimes prove the escape and enlargement of the righteous.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
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JeromeAD 420
HOMILIES ON THE PSALMS 51
“Their judges driven against the rock were swallowed up,” just as another passage in Scripture says: “Happy the one who shall seize and smash your little ones against the rock!” “But the rock was Christ.” “The little ones” are trifling thoughts before they grow into ones of serious consequences. Even heretics, although they seem to despise the simplicity of the church, as compared with Aristotle and Plato; when they turn to the Scriptures, are swallowed up immediately by the Rock, that is, by Christ, and are converted to him.
Augustine of HippoAD 430
Exposition on Psalm 141
What then have all those deaths of the martyrs accomplished? Listen: "As the fatness of the earth is spread over the earth, our bones have been scattered beside the pit" [Psalm 141:7]. "The bones" of the martyrs, that is, the bodies of the witnesses of Christ. The martyrs were slain, and they who slew them seemed to prevail. They prevailed by persecution, that the words of Christ might prevail by preaching. And what was the result of the deaths of the saints? What means, "the fatness of the earth is spread over the earth"? We know that everything that is refuse is the fatness of the earth. The things which are, as it were, contemptible to men, enrich the earth...."Precious in the sight of the Lord is the death of His saints." As it is contemptible to the world, so is it precious to the husbandman. For he knows the use thereof, and its rich juice; he knows what he desires, what he seeks, whence the fertile crop arises; but this world despises it. Do you not know that "God has chosen the contemptible things of the world, and those which are not, like as those which are, that the things which are may be brought to nought"? [1 Corinthians 1:27-28] From the dunghill was Peter lifted up, and Paul; when they were put to death, they were despised: now, the earth having been enriched by them, and the cross of the Church springing up, behold, all that is noble and chief in the world, even the emperor himself, comes to Rome, and whither does he hasten? To the temple of the emperor, or the memorial of the fisherman?
Caesarius of ArlesAD 542
SERMON 59:6
“The just person shall correct me in mercy and shall reprove me—but let not the oil of the sinner fatten my head.” What does this mean? It would be better for me if the just person who sees my sin would correct me, not spare me, tell me that I have done wrong, be furious over my sin, in order to free me from it. He would seem to speak harshly, but inside he would be gentle in mercy, according to the words “The just person shall correct me in mercy and shall reprove me.” When the just person thus reproves and shouts and rages, he shows mercy, for it all arises from his paternal pity and not hostile cruelty. Moreover, since he does not want you to die in sin, he loves you all the more when he cuts; he is unwilling to allow your other members to decay from the rottenness of sin.
Martin of BragaAD 580
EXHORTATION TO HUMILITY 3
Therefore in all matters where great flattery has even exceeded the limits proper to humanity, you must recall that well-known lesson of David, in which he shunned the poison of flatterers with these words: “The just person shall correct me in kindness and shall reprove me, but let not the oil of the sinner fatten my head.” The “oil of the sinner” is flattery, which uses a smooth, suave unction to brighten up, as though with cosmetics, the head of the inner person, that is, the heart. Therefore, the prophet David said that it was better for him to be corrected or advised by a just person than to be praised by any flatterer. It was right that he should denote the flatterer with the name of “sinner,” since his is the greatest and most detestable crime in the sight of God—to hold one thing in his heart, to speak another with his lips. Of such he also says in another psalm: “His words are smoother than oil, but they are drawn swords.” Of the just person he says, “He speaks the truth in his heart and works not deceit with his tongue.” Although in these ways any subtle remarks of people, even without the pleasing sensations of praise, may draw your credulous mind to agreement, turn rather to the deeds of our Lord Jesus Christ in the Gospels, and you will find that the “Lord of lords” left us a great example of sacred humility amid the praises of people. Practice humility, then, take it for your mistress, set it as your guide when flatterers entice. Humility will tell you just how much of the things that people ascribe to you in praise is really yours and how long it will last. Humility does not let you be attentive to lies.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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