Psalms 38:1 — Word Study
WLCיְֽהוָ֗ה אַל־ בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃
BSAA Psalmmizmôwr of DavidDâvid for remembrancezâkar
| Greek | English | Parsing |
|---|---|---|
| יְֽהוָ֗ה | O Yahweh | Noun proper |
| אַל־ | may not | Particle |
| בְּקֶצְפְּךָ֥ | in anger your | Preposition, noun common masculine singular construct, suffix |
| תוֹכִיחֵ֑נִי | you rebuke me | Verb hiphil imperfect second person masculine singular, suffix |
| וּֽבַחֲמָתְךָ֥ | and in wrath your | Conjunction, preposition, noun common feminine singular construct |
| תְיַסְּרֵֽנִי׃ | may you chasten 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 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| KJV | O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure. |
| ASV | O Jehovah, rebuke me not in thy wrath; Neither chasten me in thy hot displeasure. |
| YLT | A Psalm of David, 'To cause to remember.' Jehovah, in Thy wrath reprove me not, Nor in Thy fury chastise me. |
| WEB | Yahweh, don’t rebuke me in your wrath, neither chasten me in your hot displeasure. |
| BBE | O Lord, be not bitter with me in your wrath; let not your hand be on me in the heat of your passion. |
Where they part company is in the emotional tone conveyed by the verbs used — see How Translations Differ.
The main clause is supported by two prepositional phrases that specify the conditions under which the psalmist makes his plea.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 38:1
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 Lament for Healinggenerated
Psalm 38:1 is a heartfelt plea from the psalmist, who is overwhelmed by sin and suffering. He asks the LORD, the covenant God, not to rebuke him in anger or discipline him in wrath, expressing a desire for correction without harshness. The surrounding verses reveal the depth of his distress and the weight of his iniquities, which lead him to seek divine mercy and healing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 70:1 | Make haste, O God, to deliver me! Hurry, O LORD, to help me! |
| 2 | Psalm 6:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 3 | Psalm 88:7–15 | Your wrath weighs heavily upon me; all Your waves have submerged me. Selah |
| 4 | Isaiah 27:8 | By warfare and exile You contended with her and removed her with a fierce wind, as on the day the east wind blows. |
| 5 | Isaiah 54:8 | In a surge of anger I hid My face from you for a moment, but with everlasting kindness I will have compassion on you,” says the LORD your Redeemer. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תוֹכִיחֵ֑נִי, to.khi.Che.nigenerated
The Hebrew word יָכַח (yakach) is a verb that means to rebuke or correct. It is used in contexts of judgment and correction, indicating a process of arguing or convincing someone of their wrongdoings.
In this verse, it is directed towards the psalmist himself, highlighting his vulnerability and need for God's guidance. The parsing as a Hiphil imperfect second person masculine singular indicates that the psalmist is addressing God directly, asking Him to refrain from harsh rebuke.
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 is structured around two main verbs: תוֹכִיחֵ֑נִי (you rebuke me) and תְיַסְּרֵֽנִי (may you chasten me), with the negative particle אַל (may not) framing the entire request. This structure emphasizes the psalmist's desire to avoid harsh treatment.
The clauses are interconnected, with the prepositional phrases בְּקֶצְפְּךָ֥ (in Your anger) and בַּחֲמָתְךָ֥ (in Your wrath) specifying the conditions under which he pleads for mercy.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word תוֹכִיחֵ֑נִי as ἀνάμνησιν, which suggests a focus on remembrance rather than direct rebuke. This choice may reflect a broader interpretation of the psalmist's plea, emphasizing the need for God's compassionate memory of his plight.
This rendering indicates a slight shift in focus from the act of rebuke to the idea of being remembered by God in mercy.
In plain words — the whole versegenerated
Psalm 38:1 is a heartfelt plea where the psalmist asks the LORD not to correct him harshly in His anger or wrath. He seeks gentle guidance instead of punishment, reflecting his deep distress and need for mercy.
Frequently Asked Questionsgenerated
The psalmist is expressing a desire for God's correction to be gentle rather than harsh, acknowledging his wrongs while seeking mercy.
These terms highlight the intensity of God's emotions, which the psalmist fears may lead to severe punishment.
The plea indicates a willingness to be corrected, but with the hope that it will not come from a place of anger.
This verse sets the tone for the psalm, which is a lament expressing sorrow over sin and a longing for God's mercy and healing.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's gentle correction?
- How can I better understand the balance between discipline and mercy in my relationship with God?
- What does it mean to me to ask God not to rebuke me in anger?
- How can I apply the psalmist's plea for mercy in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, noting the psalmist's acknowledgment of sin and the desire for correction without harshness.
The prophet … acknowledges his fault, recognizes his wounds and asks to be cured. One who wants to be cured does not shrink from correction. Still, he does not want to be chastised in the fury of indignation but in the word of God.Early Church Fathers on Psalms 38 →
Lord, do not rebuke me in your anger; nor chasten me in your wrath. He who repents should be prepared to endure reproaches and suffer injuries; and not be disturbed if someone accuses him of his own sin.Early Church Fathers on Psalms 38 →
"O Lord, rebuke me not in Your indignation; neither chasten me in Your hot displeasure" [Psalms 38:1].Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, rebuke me not in thy wrath: neither chasten me in thy hot displeasure,.... This and the following clause are the same as in Psalms 6:1, only instead of wrath there it is anger; [See comments on Psalms 6:1].
Read John Gill on Psalms 38 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure. The Title. - A Psalm of David, to bring to remembrance - i:e., to bring to God's remembrance the seemingly forgotten suppliant.
Read Robert Jamieson on Psalms 38 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 39 THE This is reckoned one of David’ s penitential Psalms. It was composed upon occasion of some sore disease, or grievous calamity; which he rightly judged to be inflicted upon him for his sins. Either, 1. To God, that by this humble and mournful prayer he might prevail with God to remember and pity him; for now he seemed quite to have forgotten him. Or, 2. To himself, that by reviewing this Psalm afterwards he might call to mind his former danger and misery, and God’ s wonderful mercy in delivering him from them; which we are very apt to forget; and that others also might remember and consider what God had done to him, first in chastening, and then in restoring him, and might make…
Read Matthew Poole on Psalms 38 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:1 « A Psalm of David, to bring to remembrance. » O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.A Psalm of David, to bring to remembrance] Made purposely for a memorial, both of what he had suffered and from what he had been delivered. See 1 Chronicles 16:4 Exodus 30:16 Leviticus 2:2; Leviticus 6:15. Recordatio autem intelligitur miseriae ex misericordia, Psalms 132:1 Isaiah 62:6; Isaiah 63:7. It is probable that David had so laid to heart the rape of his daughter Tamar, the murder of his eldest son, Amnon, the flight of his next son, Absalom, and other troubles that befell him (Basil thinks Absalom’ s conspiracy, Ahithophel’ s perfidy, Shimei’ s…
Read John Trapp on Psalms 38 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) O Lord, rebuke.—See Note, Psalms 6:1, of which verse this is almost a repetition.
Read Charles John Ellicott on Psalms 38 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXXVIII David prays God to have mercy upon him, and gives a most affecting account of his miserable state, 1-10; complains of his being forsaken by his friends, and cruelly persecuted by his enemies, 11-16; confesses his sin; and earnestly implores help, 17-22. NOTES ON PSALM XXXVIII The title in the HEBREW states this to be A Psalm of David, to bring to remembrance. The CHALDEE; "A Psalm of David for a good memorial to Israel." The VULGATE, SEPTUAGINT, and AETHIOPIC: "A Psalm of David, for a commemoration concerning the Sabbath." The ARABIC: "A Psalm in which mention is made of the Sabbath; besides, it is a thanksgiving and a prophecy." Never was a title more misplaced or less…
Read AdamClarke on Psalms 38 →
Albert Barnes1798–1870Barnes' Notes on the BibleO Lord, rebuke me not in thy wrath - See the notes at Psalms 6:1, where the same language occurs, except in the change of a single Hebrew “word,” that is, “wrath,” though expressing the same idea.
Read Albert Barnes on Psalms 38 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Rebuke me not in thy wrath—The psalm opens with the words of Psa 6:1. David trembles lest the chastisement should pass over to the severity of condign punishment.
Read Daniel Denison Whedon on Psalms 38 →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
O LORD, do not rebuke me in Your anger or discipline me in Your wrath.
Yahweh, don’t rebuke me in your wrath, neither chasten me in your hot displeasure.
A Psalm of David, for remembrance. O LORD, do not rebuke me in Your anger or discipline me in Your wrath.
O Lord, do not continue to rebuke me in your anger! Do not continue to punish me in your raging fury!
Tyndale line
O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
O Jehovah, rebuke me not in thy wrath; Neither chasten me in thy hot displeasure.
O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
A Psalm of David, to bring to remembrance. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.
A Psalme of Dauid for remembrance. O Lord, rebuke mee not in thine anger, neither chastise me in thy wrath.
Strictly literal
Jehovah, rebuke me not in thy wrath; neither chasten me in thy hot displeasure.
A Psalm of David, 'To cause to remember.' Jehovah, in Thy wrath reprove me not, Nor in Thy fury chastise me.
A PSALM OF DAVID. “TO CAUSE TO REMEMBER.” YHWH, do not reprove me in Your wrath, || Nor discipline me in Your fury.
“A psalm of David, to bring to remembrance.” (38:2) O Lord, correct me not in thy wrath, nor chastise me in thy fury.
Yahweh, do not rebuke me in your anger; do not punish me in your wrath.
From the Latin
Unto the end, for Idithun himself, a canticle of David.
Simplified
Lord, please don't condemn me because you're angry with me; don't punish me because you're furious with me!
O Lord, be not bitter with me in your wrath; let not your hand be on me in the heat of your passion.
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 reads: יְֽהוָ֗ה אַל־ בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃. The Septuagint matches only three of the six words, indicating a different approach to the verse's structure and emphasis.
יְֽהוָ֗ה אַל־ בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃
3 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 38:1
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.
ref
H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter
7110 qetseph keh'-tsef
from 7107; a splinter (as chipped off); figuratively, rage or
strife:--foam, indignation, X sore, wrath.
see HEBREW for 07107
קֶ֫צֶף (qe.tseph) — wrath.
1) wrath, anger
1a) of God
1b) of man
קֶ֫צֶף (qe.tseph) — splinter.
1) splinter, twig, broken twig
1a) meaning uncertain
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
HVhi2ms/Sp1bs — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
HC/R/Ncfsc/Sp2ms — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp2ms
יָסַר (yacar) is a Hebrew verb meaning to discipline or chasten. It encompasses a range of actions including instructing, correcting, and admonishing, with nuances depending on the grammatical form used. The entries indicate that it can involve both physical punishment and verbal instruction, with various forms expressing different aspects of correction and teaching.
[יָסַר] vb. discipline, chasten, admonish
Qal
admonish
instruct
discipline
Niph. let oneself be corrected, admonished
Pi.
discipline, correct (the moral nature, with more or less severity acc. to circumstances)
more severely, chasten, chastise
Nithp. pass. be disciplined, corrected
Hiph. chasten
base
H3256 [יָסַר] discipline, chasten, admonish
3256 yacar yaw-sar'
a primitive root; to chastise, literally (with blows) or
figuratively (with words); hence, to instruct:--bind, chasten,
chastise, correct, instruct, punish, reform, reprove, sore,
teach.
יָסַר (ya.sar) — to discipline.
1) to chasten, discipline, instruct, admonish
1a)(Qal)
1a1) to chasten, admonish
1a2) to instruct
1a3) to discipline
1b) (Niphal) to let oneself be chastened or corrected or admonished
1c) (Piel)
1c1) to discipline, correct
1c2) to chasten, chastise
1d) (Hiphil) to chasten
1e) (Nithpael) to teach
HVpi2ms/Sp1bs — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp1bs
