The Text and Meaning of Psalm 25:17a

Introduction

The Hebrew text of Psalm 25:17, according to the Masoretic Text, reads as follows:

צָר֣וֹת לְבָבִ֣י הִרְחִ֑יבוּ

מִ֝מְּצֽוּקוֹתַ֗י הוֹצִיאֵֽנִי׃

The interpretive difficulty in this verse centers around the word הִרְחִ֑יבוּ. The following four translations demonstrate this difficulty and illustrate four potential solutions:

• The troubles of my heart are enlarged (ESV)
• Troubles have filled my heart (cf. NBS)
• Relieve the troubles of my heart, and... (NRSV)
• Troubles overwhelm my heart (cf. ZÜR)

The issue in this verse is fundamentally a textual issue and most of the differences in the translations above result from reading different Hebrew texts. Both the ESV and the NBS follow the MT and read הִרְחִיבוּ. The ESV interprets the word in an intransitive sense ("are enlarged"), and the NBS appears to interpret it in a transitive sense ("has enlarged" >> "has filled"). The NRSV follows the popular emendation הַרְחֵיב וּ ("relieve... and...") (so BHS). The ZÜR translation follows a less popular emendation הַרְהִיבוּ ("overwhelm").

Argument Maps

Be enlarged >> Increase (הִרְחִיבוּ) (preferred)

Many translations follow the Masoretic Text and read הִרְחִיבוּ, which they understand in a stative ("be enlarged") or inchoative ("become enlarged") sense. The ESV, for example, says, "The troubles of my heart are enlarged." According to this view, צָרֹ֣ות לְבָבִ֣י is a construct chain that functions as the subject of the verb הִרְחִיבוּ. Other translations that adopt this reading and interpretation make it clear that "troubles being enlarged" is a metaphor for troubles increasing in intensity. The NLT, for example, says, "My problems go from bad to worse," and the NJPS translation says, "My deep distress increases."

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[Be enlarged (הִרְחִיבוּ)]: The earliest recoverable form of the text is הִרְחִיבוּ (so Barthélemy 2005), which should be understood in a stative or inchoative sense ("be\[come\] enlarged" >> "be\[come\] many") (so Ibn Ezra :C:, Calvin :C:).
 + <External evidence>: Virtually all extant Hebrew manuscripts and most of the ancient versions read הִרְחִיבוּ.
  + [External evidence]: MT: הִרְחִ֑יבוּ; LXX: ἐπλατύνθησαν (so Aquila and Quinta); Symmachus: πλατεῖαι; Targum: פתיין (cf. Barthélemy 2005, 146).
  <_ <Other ancient versions>: Some of the ancient versions say "become many" or "multiplied" instead of "be enlarged." #dispreferred
   + [Other ancient versions]: Peshitta: ܣܓܝ ("\[be\] many"); Jerome (iuxta Hebr.): multiplicatae sunt ("multiplied"); Theodotion and Sexta (also some LXX mss): ἐπληθύνθησαν ("became many"). #dispreferred
     <_ <Idiomatic>: These ancient versions are giving an idiomatic translation of הִרְחִיבוּ (except for the Peshitta, which probably derives from the internal Greek corruption ἐπληθύνθησαν) (Barthélemy 2005, 145-146).
 + <Ancient translations>: All of the ancient translations which read הִרְחִיבוּ understood it as an intransitive verb meaning "be enlarged" >> "be many."
  + [External evidence]
  + [Other ancient versions]
 - <Causative sense>: Elsewhere in Biblical Hebrew, the verb הרחיב always has a causative sense ("enlarge") and never a stative or inchoative sense ("be/become enlarged") (cf. Baethgen 1904, 73 :C:). The stative sense ("be wide, enlarged") is covered by the qal stem.#dispreferred
  + [Causative sense]: "I will run in the way of your commandments when you enlarge (תַרְחִיב) my heart!" (Ps 119:32, ESV; with direct object: Exod 34:24; Deut 12:20; 19:8; 33:20; 2 Sam 22:37; Isa 5:14; 54:2; 57:4, 8; Amos 1:13; Mi 1:16; Hab 2:5; Ps 18:37; 35:21; 81:11; with ל (beneficiary) and no direct object, though still with the sense "enlarge": Gen 26:22; Ps 4:2; Prov 18:16); no direct object or ל, but still probably in a causative sense: Isa 30:33; stative qal: 1 Sam 2:1; Isa 60:5.#dispreferred
   - <Isa 30:33>: The verb הרחיב in Isa 30:33 is probably stative or inchoative: "be(come) enlarged."
    + [Isa 30:33]: "Topheth has been ready for the king for a long time. Its funeral pyre is deep and wide (הֶעְמִיק הִרְחִב), with plenty of fire and wood" (Isa 30:33, CSB; cf. Jerome: profunda et dilatata).
  <_ <Post-biblical Hebrew>: In post-biblical Hebrew texts, the verb הרחיב can have a stative or inchoative sense ("be\[come\] enlarged") (see Jastrow 1926, 1465 :L:).
   + [Leviticus Rabbah (400-500 AD)]: "(the windows of the Temple) became narrow towards the inside and wider (וּמַרְחִיבוֹת) towards the outside..." (Leviticus Rabbah 31; see more examples in Jastrow 1926, 1465 :L:).
  <_ <Elative and Inchoative Hiphils>: In Biblical Hebrew, the hiphil of stative intransitive verbs (like רחב) can sometimes have an elative sense, which "places someone or something into an absolute superlative state" (Boyd 2017, 104 :G:), or an "intransitive causative" (inchoative) sense ("to become X") (JM §54d :G:).
   + <ארך>: The verb ארך (qal: "be long"), which belongs to the same semantic domain as רחב (qal: "be wide"), in the hiphil stem can mean both "make long" (causative) and "be(come) long" (inchoative/stative) (DCH :L:; cf. Garr 2026 :G:, who notes that "these and other deadjectival hifʿils are ambitransitive. Their interpretation varies with the number of arguments in the hifʿil clause").
    + [האריך]: Causative: "...so that you may prolong (תַּאֲרִיכוּ) your days on the land..." (Deut 11:9, NASB); Stative/inchoative: "...that your days may be long (יַאֲרִכוּן) in the land..." (Exod 20:12, ESV).
  <_ <Elided object>: The verb is causative here as well, only the direct object has been elided: הרחיבו הצרות מושבם בלבי (Radak :C:).
 - <Incoherent>: In Hebrew, "narrowness" (צָרָה, cf. מצוק in the following line) is a metaphor for distress. For that which is narrow to become "wide" (רחב) would mean for it to cease to be distressing, not for it to become more distressing.#dispreferred
  - <Poetic context>: In the context, "narrowness" becoming "wide" would be understood as a creative, poetic image of distress increasing.

Enlarge >> Fill (הִרְחִיבוּ)

Some translations follow the Masoretic Text and read הִרְחִיבוּ, which they understand in a causative sense. According to this view, צָרֹות is the subject of the verb הִרְחִיבוּ and לְבָבִי is the direct object. The NBS translation appears to reflect this interpretation: "Distress has filled my heart." In other words, as the heart becomes filled with distress, it becomes enlarged.

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[Enlarge (הִרְחִיבוּ)]: The earliest recoverable form of the text is הִרְחִיבוּ (so Barthélemy 2005), which should be understood in a causative sense ("enlarge" >> "fill").#dispreferred
 + <External evidence>: Virtually all extant Hebrew manuscripts and most of the ancient versions read הִרְחִיבוּ.#dispreferred
  + [External evidence]: MT: הִרְחִ֑יבוּ; LXX: ἐπλατύνθησαν (so Aquila and Quinta); Symmachus: πλατεῖαι; Targum: פתיין (cf. Barthélemy 2005, 146)#dispreferred
  <_ <Other ancient versions>: Some of the ancient versions say "become many" or "multiplied" instead of "be enlarged." 
   + [Other ancient versions]: Peshitta: ܣܓܝ ("\[be\] many"); Jerome (iuxta Hebr.): multiplicatae sunt ("multiplied"); Theodotion and Sexta (also some LXX mss): ἐπληθύνθησαν ("became many").
     <_ <Idiomatic>: These ancient versions are giving an idiomatic translation of הִרְחִיבוּ (except for the Peshitta, which probably derives from the internal Greek corruption ἐπληθύνθησαν) (Barthélemy 2005, 145-146).#dispreferred
 + <Causative>: Elsewhere in Biblical Hebrew, the verb הרחיב always has a causative sense ("enlarge").#dispreferred
  + [Causative sense]: "I will run in the way of your commandments when you enlarge (תַרְחִיב) my heart!" (Ps 119:32, ESV; with direct object: Exod 34:24; Deut 12:20; 19:8; 33:20; 2 Sam 22:37; Isa 5:14; 54:2; 57:4, 8; Amos 1:13; Mi 1:16; Hab 2:5; Ps 18:37; 35:21; 81:11; with ל (beneficiary) and no direct object, though still with the sense "enlarge": Gen 26:22; Ps 4:2; Prov 18:16); no direct object or ל, but still probably in a causative sense: Isa 30:33; stative qal: 1 Sam 2:1; Isa 60:5.#dispreferred
   - <Isa 30:33>: The verb הרחיב in Isa 30:33 is probably stative or inchoative: "be(come) enlarged."
    + [Isa 30:33]: "Topheth has been ready for the king for a long time. Its funeral pyre is deep and wide (הֶעְמִיק הִרְחִב), with plenty of fire and wood" (Isa 30:33, CSB; cf. Jerome: profunda et dilatata).
 - <"Enlarge a heart">: Elsewhere in the Hebrew Bible, to "enlarge" one's heart means to give "liberation, joy, confidence and insight" (HALOT :L:), and this meaning does not fit in the context.
  + [Ps 119:132]: "I will run in the way of your commandments when you enlarge (תַרְחִיב) my heart!" (Ps 119:32, ESV).

Relieve! And... (הַרְחֵיב וּ)

Many translations follow the emendation הַרְחֵיב וּ (see BHS). This view follows the same consonantal text as the Masoretic Text, but it adopts a different vocalization and a different word division: it revocalizes הִרְחִיב to הַרְחֵיב, and it moves the waw at the end of הרחיבו to the beginning of the following word (וּמִמְּצוּקוֹתַי). The NRSV is representative of this view: "Relieve the troubles of my heart, and..." (NRSV)

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[Relieve (הַרְחֵיב וּ)]: The earliest recoverable form of the text is הַרְחֵיב וּ ("relieve! And...") (BHS, BDB :L:, HALOT :L:; Gesenius 2013 :L:; Hupfeld 1868 :C: Delitzsch 1996, 219 :C:).#dispreferred
 - <External evidence>: Virtually all extant Hebrew manuscripts and most of the ancient versions read הִרְחִיבוּ, not הַרְחֵיב וּ.
  + [External evidence]: MT: הִרְחִ֑יבוּ; LXX: ἐπλατύνθησαν (so Aquila and Quinta); Symmachus: πλατεῖαι; Targum: פתיין (cf. Peshitta, Jerome, Theodotion and Sexta) (cf. Barthélemy 2005, 146).
  <_ <Scribal error>: At a time when Hebrew texts were not vocalized and spacing between words and lines was not always clearly indicated (cf. Tov 2022, 279-280), it is easy to see how הַרְחֵיב וּ (the earlier reading) might have been misread as הִרְחִיבוּ (the reading of most witnesses).#dispreferred
 + <Parallelism>: Reading an imperative in v. 17a creates a nice parallel with the imperative in v. 17b (Hupfeld 1868, 123 :C:; Hossfeld 1993, 164 :C:; Spieckermann 2022, 297 :C:).#dispreferred
  + [v. 17ab]: "Relieve the troubles of my heart and free me from my anguish" (NIV).#dispreferred
 - <Unparalleled expression>: The expression "enlarge distress >> grant relief" is unparalled. "In Hebrew, one can say תַּרְחִיב לִבִּי (Ps 119:32) or הִרְחַבְתָּ לִי (Ps 4:2), but not הִרְחִיב צָרוֹת" (Baethgen 1904, 73 :C:).
  <_ <הרחיב צרות as relieving distress>
 - <Spelling>: If הרחיב were an imperative, then we would expect it to be spelled הרחב (without a yod).
  <_ <Imperatives with yod>: Masculine singular hiphil imperatives sometimes have a yod in the ultimate syllable (cf. GKC §53m :G:).#dispreferred
   + [Imperatives with yod]: 2 Kgs 8:6 (הָשֵׁיב); Ps 142:5 (הַבֵּיט)#dispreferred
  - <Earlier spelling>: Earlier stages of the Hebrew/Aramaic script had fewer vowel letters (cf. Tov 2022, 293–295 :M:). It is likely, then, that the original text of Psalm 25 would have been הרחב and that the י vowel letter would have been added by someone who incorrectly vocalized the text as הִרְחִב. #dispreferred
 + <Coherent in context>: This reading makes the best sense in the context in which the psalmist is praying for relief from his distress (vv. 16, 17b, 18-19).#dispreferred
  + <הרחיב צרות as relieving distress>: Because narrowness is a metaphor for distress and spaciousness is a metaphor for relief (cf. Ps 4:2; SDBH :L:), it makes sense that enlarging something narrow (הרחיב צרות) would mean relieving distress).#dispreferred
   + [Ps 4:2]: "You have given me relief (הִרְחַבְתָּ לִי) when I was in distress (בַּצָּר)" (Ps 4:2, ESV).#dispreferred

Overwhelm (הִרְהִיבוּ)

Some translations follow the emendation הִרְהִיבוּ. This view follows the Masoretic Text with one exception: it replaces the ח in הִרְחִיבוּ with a ה. The ZÜR translation is representative of this view: "Anxieties overwhelm my heart." In a footnote, the translation indicates that "the Masoretic Text has been corrected."

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[Overwhelm (הִרְהִיבוּ)]: The earliest recoverable form of the text is הִרְהִיבוּ ("overwhelm") (Baethgen 1904, 73 :C:; Kittel 1922, 98-99 :C:): "distresses overwhelm my heart." #dispreferred
 - <External evidence>: Virtually all extant Hebrew manuscripts and most of the ancient versions read הִרְחִיבוּ, not הִרְהִיבוּ.
  + [External evidence]: MT: הִרְחִ֑יבוּ; LXX: ἐπλατύνθησαν (so Aquila and Quinta); Symmachus: πλατεῖαι; Targum: פתיין (cf. Peshitta, Jerome, Theodotion and Sexta) (cf. Barthélemy 2005, 146).
  <_ <Interchange of ה and ח>: The letters ה and ח are often confused and interchanged. It is easy to see how הִרְהִיבוּ (the earlier form of the text) might have become הִרְחִיבוּ (the reading of most witnesses). #dispreferred
 + <Context>: The verb הִרְהִיב means "overwhelm" (DCH :L:; cf. TDOT :D:) or "confuse" (HALOT :L:) (see Song 6:5; cf. cognates in HALOT :L:), and this meaning fits best in the context: "distresses overwhelm my heart." #dispreferred
  + [Song 6:5]: "Turn away your eyes from me, for they overwhelm me" (הִרְהִיבֻנִי) (Song 6:5, ESV). #dispreferred
  - <Narrow vs wide>: The image of "narrowness" dominates the immediate context (צָרוֹת v. 17a, מְצוּקוֹת, v. 17b) so that the verb רחב ("wide") is a better fit.

Conclusion (C)

The reading הִרְחִיבוּ ("have become enlarged"), which is supported (directly or indirectly) by virtually the entire textual tradition (cf. Barthélemy et al. 2005), is probably the earlier reading. The strongest objections to this reading are (1) that the hiphil stem for this verb is nowhere else stative/inchoative, and (2) that the image of "narrowness" becoming "wide/enlarged" does not make sense. These objections have led many modern interpreters to emend the text.

Neither objection, however, is strong enough to overturn the weight of the textual tradition that supports the reading הִרְחִיבוּ. In response to the first objection, note that (a) the hiphil of other stative intransitive verbal roots can be either causative or stative/inchoative depending on the context (e.g., ארך); (b) in post-biblical Hebrew, הרחיב is sometimes stative/inchoative (e.g., Lev Rabbah 31); (c) in Isaiah 30:33, the hiphil הרחיב could well be stative/inchoative. In response to the second objection, it is likely that, in this context, the image of "narrowness" becoming "wide" is a creative, poetic representation of distress increasing. The context constrains (or determines) the meaning of the image. Hence, we would basically agree with the interpretation reflected in the ESV/KJV: "The troubles of my heart are enlarged. Our own CBC renders the line as follows: "The troubles of my heart have expanded.

Research

Hebrew manuscripts

• DSS: n/a
• Variants in Kennicott: הרחבו (ms 131)
• Berlin Qu. 680: ה]רחיבו]

Translations

Ancient

• LXX: αἱ θλίψεις τῆς καρδίας μου ἐπλατύνθησαν·
  • "The afflictions of my heart were broadened;"
• Aquila: ἐπληθύνθησαν(?)
  • "They were many"(?)
• Symmachus: πλατεῖ‹αι›
  • "wide"
• Quinta: ἐπληθύνθησαν(?)
  • "They were many"(?)
• Sexta: ἐπληθύνθησαν
  • "They were many"
• Theodotion: ἐπληθύνθησαν
  • "They were many"
• Other (Ἄλλος): πλατεῖαι
  • "wide"
• Peshitta: ܥܩܬ̈ܗ ܕܠܒܝ ܣܓܝ܂
  • "The griefs of my heart are many."
• Jerome (iuxta Hebr.): tribulationes cordis mei multiplicatae sunt
  • "The troubles of my heart have multiplied."
• Targum: עקתין דלבבי פתיין
  • "The troubles of my heart are enlarged."

Modern

Indicative

Are enlarged >> Have increased (הִרְחִיבוּ intransitive)

• The troubles of my heart are enlarged; (KJV/ESV)
• My deep distress increases; (NJPS)
• My awful worries keep growing. (CEV)
• My problems go from bad to worse. (NLT)
• Las angustias de mi corazón se han aumentado; (RVR95)
• Crecen las angustias de mi corazón; (NVI)
• Mi corazón se aflige más y más; (DHH94I)
• Las angustias de mi corazón se han aumentado. (BTX4)
• Mon cœur étouffe de plus en plus, (PDV2017)
• Die Angst meines Herzens ist groß (LUT)

Enlarge >> Fill >> Burst (הִרְחִיבוּ transitive)

• La détresse a rempli mon cœur ; (NBS)
• Les angoisses ont rempli mon cœur ; (NVS78P)
• Ängste haben mein Herz gesprengt, (EÜ)
• Die Angst presst mir das Herz zusammen. (GNB)

Overwhelm (הִרְהִיבוּ)

• Ängste bestürmen mein Herz, (ZÜR)
• Mes angoisses m’envahissent ; (TOB?)

Ambiguous

• Mir ist angst und bange (HFA)
• Mon cœur est dans l’angoisse, (BDS)

Imperative: Make wide >> Relieve (הַרְחֵיב וּ)

• Relieve the troubles of my heart, and... (RSV/NRSV)
• Relieve the troubles of my heart and... (NIV)
• Relieve me of my worries and... (GNT)
• Relieve the sorrows of my heart, and... (NEB)
• Relieve the troubles of my heart, and... (REB)
• Relieve the distress of my heart, (NJB)
• Deliver me from my distress; (NET)
• Sprenge du die Fesseln, die mir das Herz zusammenschnüren, (NGÜ)
• Die Enge meines Herzens mache weit, und... (ELB)
• Soulage mon cœur de ses angoisses, (NFC)
• Les angoisses de mon cœur augmentent: (S21)

Secondary Literature

Baethgen, Friedrich. 1904. Die Psalmen. Vandenhoeck & Ruprecht.

Barthélemy, Dominique, Norbert Lohfink, Alexander R. Hulst, William D. McHardy, H. Peter Rüger, and James A. Sanders. 2005. Critique Textuelle de l’Ancien Testament 4: Psaumes. Edited by Stephen Desmond Ryan and Adrian Schenker. Orbis biblicus et orientalis, 50,4. Academic Press.

Boyd, Stephen W. 2017. “The Binyanim (Verbal Stems).” In Where Shall Wisdom Be Found? A Grammatical Tribute to Professor Stephen A. Kaufman, edited by Hélène M. Dallaire, Benjamin J. Noonan, and Jennifer E. Noonan. Eisenbrauns.

Calvin, John. Commentary on the Book of Psalms. Translated by James Anderson. Grand Rapids: Christian Classics Ethereal Library.

Delitzsch, F. 1996. “The Psalter.” In Commentary on the Old Testament. Hendrickson.

Dorival, Gilles. 2021. Les Psaumes. Edited by Monique Alexandre and Marguerite Harl. Vol. 1. La Bible d’Alexandrie 20. Paris: Cerf.

Garr, W. Randall. 2026. “Hifʿil,” in Geoffrey Khan et al. (eds.) The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.

Gesenius, W. Donner, H. Rüterswörden, U. Renz, J. Meyer, R. (eds.). 2013. Hebräisches und aramäisches Handwörterbuch über das Alte Testament. Berlin: Springer.

Hossfeld, Frank-Lothar, and Erich Zenger. 1993. Die Psalmen I: Psalm 1–50. Neue Echter Bibel. Würzburg: Echter.

Hupfeld, Hermann. 1855. Die Psalmen. Vol. 1. Gotha: Friedrich Andreas Perthes.

Ibn Ezra. Ibn Ezra on Psalms.

Jastrow, Marcus. 1926. Dictionary of Targumim, Talmud and Midrashic Literature.

Kittel, Rudolf. 1922. Die Psalmen. Leipzig: A. Deichertsche Verlagsbuchhandlung Dr. Werner Scholl.

Radak. Radak on Psalms.

Spieckermann, Hermann. 2023. Psalmen. 1: Psalm 1 - 49. Das Alte Testament Deutsch, 14,1. Göttingen: Vandenhoeck & Ruprecht.

Tov, Emanuel. 2022. Textual Criticism of the Hebrew Bible. 4th edn. Fortress Press.

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106

Book 5

107

108

109

110

111

112

113

114

115

116

117

118

119

120

121

122

123

124

125

126

127

128

129

130

131

132

133

134

135

136

137

138

139

140

141

142

143

144

145

146

147

148

149

150

25:17