Psalms 38:21 — Word Study
WLCאַל־ תַּֽעַזְבֵ֥נִי יְהוָ֑ה אֱ֝לֹהַ֗י אַל־ תִּרְחַ֥ק מִמֶּֽנִּי׃
BSAto completeshâlam badraʻ underneathtachath pleasantṭôwb to opposesâṭan underneathtachath to pursuerâdaph to pursuerâdaph pleasantṭôwb
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תַּֽעַזְבֵ֥נִי | you forsake me | Verb qal jussive second person masculine singular, suffix |
| יְהוָ֑ה | O Yahweh | Noun proper |
| אֱ֝לֹהַ֗י | O God my | Noun common masculine plural construct, suffix |
| אַל־ | may not | Particle |
| תִּרְחַ֥ק | you be distant | Verb, Qal, jussive second person masculine singular |
| מִמֶּֽנִּי׃ | from me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not forsake me, O LORD; be not far from me, O my God. |
| KJV | Forsake me not, O LORD: O my God, be not far from me. |
| ASV | Forsake me not, O Jehovah: O my God, be not far from me. |
| YLT | Do not forsake me, O Jehovah, My God, be not far from me, |
| WEB | Don’t forsake me, Yahweh. My God, don’t be far from me. |
| BBE | Do not give me up, O Lord; O my God, be near to me. |
Where they part company is תַּֽעַזְבֵ֥נִי — see How Translations Differ.
The verse has a clear structure with two main pleas, each emphasizing the psalmist's need for God's closeness.
5 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbתַּחַת
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 38:21
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 Plea for Helpgenerated
Psalm 38:21 is a heartfelt cry from the psalmist who feels surrounded by enemies and suffering. In the verses leading up to this plea, he expresses the pain of being unjustly hated and attacked. This context highlights the urgency of his request for God's presence and help, as he seeks reassurance in his time of distress, similar to other psalms where the authors cry out for divine intervention, such as in Psalm 22:1–11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:1–11 | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| 2 | Psalm 35:21–22 | They gape at me and say, “Aha, aha! Our eyes have seen!” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — תַּֽעַזְבֵ֥נִי, ta.'az.Ve.nigenerated
The verb עָזַב (azab) means to forsake or abandon. It conveys a sense of relinquishing support or presence, often associated with feelings of desperation. In this verse, the jussive form indicates a plea, showing the psalmist's deep desire that God not forsake him.
The use of the second person masculine singular form emphasizes a personal relationship between the psalmist and God, highlighting the intimacy and urgency of the request. This word captures the essence of the psalmist's emotional state and his reliance on divine support.
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 consists of two main clauses, both beginning with a plea: אַל־ תַּֽעַזְבֵ֥נִי and אַל־ תִּרְחַ֥ק, each expressing a wish that God remain close. The structure highlights the psalmist's desperation and the parallel nature of his requests.
The first clause, אַל־ תַּֽעַזְבֵ֥נִי, carries the finite verb forsake, while the second clause, אַל־ תִּרְחַ֥ק, introduces another verb be distant, creating a rhythm that emphasizes the psalmist's need for God's presence.
Septuagint Backgroundgenerated
The Septuagint translates תַּֽעַזְבֵ֥נִי with κακὰ which means 'evil' or 'bad.' This choice may imply that the psalmist views abandonment as a source of evil in his life, thus deepening the emotional plea.
The use of ἀντὶ for יְהוָ֑ה reflects a different emphasis in the Greek, suggesting a contrast or substitution rather than a direct invocation of God's name.
In plain words — the whole versegenerated
Psalm 38:21 expresses a deep plea from the psalmist asking God not to abandon him and to stay close during his time of trouble. This verse reflects the psalmist's feelings of desperation and his reliance on God's presence for support.
Frequently Asked Questionsgenerated
It expresses a deep need for God's presence and support, especially in times of distress, reflecting a relationship built on trust.
The psalmist is surrounded by enemies and feels isolated, prompting a heartfelt request for divine assistance.
Many psalms express similar themes of seeking God's help and presence during difficult times, highlighting the human experience of distress.
It teaches the importance of relying on God in times of trouble and the value of honest communication in prayer.
Reflection Questionsgenerated
- In what situations have I felt abandoned or distant from God, and how can I express those feelings to Him?
- How can I cultivate a deeper sense of God's presence in my life, especially during challenging times?
- What actions can I take to support others who may feel forsaken or distant from God?
- How does understanding the psalmist's plea change my perspective on my own prayers for help?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the importance of divine grace and support in times of trouble.
And yet, although he follows righteousness, he does not consider it to be of his own virtue, but of heavenly grace, if he is not forsaken by Christ; and for this reason he prays more earnestly, saying: Do not forsake me, O Lord my God;Early Church Fathers on Psalms 38 →
Lord, you heal and are not polluted; you help and are not contaminated; for you are a God who saves. Your hands, O Lord, do not lose those that are your own but heal them.Early Church Fathers on Psalms 38 →
"Forsake me not, O Lord; O my God, depart not from me" [Psalms 38:21].Early Church Fathers on Psalms 38 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Psalms 38:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleForsake me not, O Lord,.... Or continue not to forsake; for he seems to have been under divine desertion, and might be under apprehensions that God had utterly forsaken him; which he entreats he
Read John Gill on Psalms 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryForsake me not, O LORD: O my God, be not far from me. O my God, be not far from me. Make haste to help me, O Lord, my salvation. The same voice as in Psalms 22:19. Compare also Psalms 35:3.
Read Robert Jamieson on Psalms 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:21 Forsake me not, O LORD: O my God, be not far from me.Ver. 21. Forsake me not, O Lord] This was that he most of all feared, spiritual desertion. So Jeremiah, Be not thou a terror unto me, O God; and then I care not what else can befall me. O my God, be not far from me] Though my friends stand aloof, Psalms 38:11, yet be thou ever at hand to help me.
Read John Trapp on Psalms 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Forsake me not, O Lord] Though all have forsaken me, do not thou. Be not far from me] Though my friends keep aloof, be thou near to help me.
Read AdamClarke on Psalms 38 →Albert Barnes1798–1870Barnes' Notes on the BibleForsake me not, O Lord - That is, Do not leave me in my troubles, my sickness, my sorrow. Leave me not to die; leave me not to complain and dishonor thee; leave me not to the reproaches of my enemies.
Read Albert Barnes on Psalms 38 →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
Do not forsake me, O LORD; be not far from me, O my God.
Don’t forsake me, Yahweh. My God, don’t be far from me.
Do not forsake me, O LORD; be not far from me, O my God.
Do not abandon me, O Lord! My God, do not remain far away from me!
Tyndale line
Forsake me not, O LORD: O my God, be not far from me.
Forsake me not, O Jehovah: O my God, be not far from me.
Forsake me not, O LORD: O my God, be not far from me.
Forsake me not, O LORD: O my God, be not far from me.
Forsake me not, O Lord: be not thou farre from me, my God.
Strictly literal
Forsake me not, Jehovah; O my God, be not far from me.
Do not forsake me, O Jehovah, My God, be not far from me,
Do not forsake me, O YHWH, || My God, do not be far from me,
(38:22) Forsake me not, O Lord: O my God, be not far from me.
Do not abandon me, Yahweh; my God, do not stay far away from me.
Simplified
Don't give up on me, my Lord and my God, don't stay away from me.
Do not give me up, O Lord; O my God, be near to me.
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 אַל־ תַּֽעַזְבֵ֥נִי יְהוָ֑ה אֱ֝לֹהַ֗י אַל־ תִּרְחַ֥ק מִמֶּֽנִּי׃, and this is matched in the Septuagint, which shows consistency in the translation. The Dead Sea Scrolls also align closely with the Masoretic Text, confirming the integrity of this verse across traditions.
אַל־ תַּֽעַזְבֵ֥נִי יְהוָ֑ה אֱ֝לֹהַ֗י אַל־ תִּרְחַ֥ק מִמֶּֽנִּי׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
משלימי רעה תחת טובה ישס׳ני תחת דבר טוב
8 words on the leather.
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 38:21
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.
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
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
HVqj2ms/Sp1bs — Verb qal jussive second person masculine singular · suffixHVqj2ms/Sp1bs
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
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)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
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
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp1bs — Preposition · suffixHR/Sp1bs