Psalms 50:17 — Word Study
WLCוְ֭אַתָּה שָׂנֵ֣אתָ מוּסָ֑ר וַתַּשְׁלֵ֖ךְ דְּבָרַ֣י אַחֲרֶֽיךָ׃
BSA◂For youʼattâh [as an individual, personally] hatesânêʼ■ [intensely dislike, reject] My instructionmûwçâr [discipline, correction] and castshâlak▸ [throw away, reject] My wordsdâbâr [messages, teachings] behind youʼachar [in the past, into forgetfulness]
| Greek | English | Parsing |
|---|---|---|
| וְ֭אַתָּה | and you | Conjunction, pronoun |
| שָׂנֵ֣אתָ | you hate | Verb, Qal, perfect second person masculine singular |
| מוּסָ֑ר | discipline | Noun common, masculine singular absolute |
| וַתַּשְׁלֵ֖ךְ | and you have thrown | Verb, Hiphil, sequential imperfect second person masculine singular |
| דְּבָרַ֣י | words my | Noun common masculine plural construct, suffix |
| אַחֲרֶֽיךָ׃ | behind you | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For you hate My instruction and cast My words behind you. |
| KJV | Seeing thou hatest instruction, and castest my words behind thee. |
| ASV | Seeing that thou hatest instruction, And castest my words behind thee? |
| YLT | Yea, thou hast hated instruction, And dost cast My words behind thee. |
| WEB | since you hate instruction, and throw my words behind you? |
| BBE | Seeing that you have no desire for my teaching, turning your back on my words. |
All translations agree on the meaning of שָׂנֵא as 'hate.'
The sentence consists of a main clause followed by a verb phrase, clearly outlining the subject's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbשָׂנֵא
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 50:17
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 — God's Rebuke to the Wickedgenerated
Psalms 50:17 is part of a passage where God confronts the wicked about their hypocrisy. He questions their right to recite His statutes while they disregard His teachings. This verse highlights their intense dislike for God's instruction and their act of casting aside His words, illustrating a deeper moral failing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:7–28 | The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline. |
| 2 | Proverbs 5:12–13 | and you will say, “How I hated discipline, and my heart despised reproof! |
| 3 | Proverbs 8:36 | But he who fails to find me harms himself; all who hate me love death.” |
| 4 | Proverbs 12:1 | Whoever loves discipline loves knowledge, but he who hates correction is stupid. |
| 5 | John 3:20 | Everyone who does evil hates the Light, and does not come into the Light for fear that his deeds will be exposed. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שָׂנֵא, sa.Ne.tagenerated
The verb שָׂנֵא (sane') means 'to hate' and indicates a strong emotional response of aversion or hostility. It is used here in the perfect tense, showing a completed action of hatred towards God's discipline.
This word encompasses various forms of animosity, including personal hatred and enmity, and can refer to both human and divine contexts. The significance in this verse is the intensity of the rejection of God's guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of שָׂנֵא as 'hate.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey the same sense of intense dislike for God's instruction.
Sentence Structuregenerated
The finite verb שָׂנֵא governs the main clause, indicating the subject's action of hating. The structure is straightforward, with the subject אַתָּה followed by two verbs: שָׂנֵא and תַּשְׁלֵךְ, which describe the actions taken by the subject.
This sentence structure emphasizes the directness of God's accusation against the wicked, highlighting their conscious rejection of His guidance.
Septuagint Backgroundgenerated
The Septuagint translates שָׂנֵא as ἐμίσησας, which also means 'to hate.' This choice reflects a consistent understanding of the emotional weight of the term, maintaining the intensity of rejection present in the Hebrew.
The use of ἐμίσησας suggests a similar moral condemnation, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Psalms 50:17 tells us that God speaks to the wicked, pointing out their hatred for His discipline and their act of throwing His words away. This highlights a serious moral failing, as they reject the guidance meant to lead them toward righteousness.
Frequently Asked Questionsgenerated
Hating God's instruction means rejecting His guidance and discipline, which is intended for our growth and correction.
God calls out the wicked to confront their hypocrisy and to highlight the disconnect between their words and actions.
Casting God's words behind signifies a deliberate choice to forget or disregard His teachings, leading to moral failure.
This verse reflects the broader themes of accountability and the consequences of rejecting God's guidance, which are prevalent throughout the Psalms.
Reflection Questionsgenerated
- In what ways do I see rejection of God's guidance in my own life?
- How can I better embrace God's discipline as a positive force for growth?
- What steps can I take to ensure I do not cast aside God's teachings?
- How does understanding this verse impact my view of God's instruction?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, discussing the implications of rejecting God's discipline and instruction.
Discipline is the moderation of the emotions.Early Church Fathers on Psalms 50 →
Not only do you not show any benefit from the teaching of the law, but even what you have by nature you have mutilated. The reasoning for what should be done and should not be done is set within us by nature,Early Church Fathers on Psalms 50 →
"But you hate instruction" [Psalms 50:17]. Thou hatest discipline.Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSeeing thou hatest instruction,.... Or "correction" (z); to be reproved or reformed by the statutes and covenant they declared to others; they taught others, but not themselves, Romans 2:21; or
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSeeing thy practice contradicts thy profession, and makes thee a notorious and impudent liar. Though with thy mouth thou showest much love to my statutes and counsels, yet in truth thou hatest them, as they are curbs to thy beloved lusts, and instruments of thy just condemnation, and a manifest reproach to thy conversation. Or, seeing thou hatest reproof, as this word is oft rendered. And this, above all other parts of God’ s word, is most hateful to ungodly men, 15:10,12 Am 5:10. And therefore this is fitly alleged as an evidence of their wickedness. Castest my words behind thee; as men do things which they abhor or despise.
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:17 Seeing thou hatest instruction, and castest my words behind thee.Ver. 17. Seeing thou hatest instruction] Or discipline, thou wilt not be brought to live strictly, to exercise godliness; thou refusest to be reformed, hatest to be healed. Bucer and Melancthon framed a form of reformation, with approbation of the peers and states; but the clergy of Cullen rejected it with slander, and said that they would rather live under the Great Turk than under a magistrate that should seek to settle such a reformation (Melch. Adam in Vit. Bucer). And castest my words behind thee] They are near in thy mouth, but far from thy reins, Jeremiah 12:2; denying in thy life what thou professest with…
Read John Trapp on Psalms 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-18) Notice the fine tone of irony that pervades this rebuke, the best weapon against ritualistic errors.
Read Charles John Ellicott on Psalms 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Seeing thou hatest instruction] All these rejected the counsel of God against themselves; and refused to receive the instructions of Christ.
Read AdamClarke on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges17. instruction] Or, correction; the whole discipline of moral education; a word occurring here only in the Psalter, but common in Proverbs, where it is the mark of the fool and the scorner to despise instruction. Cp. Deuteronomy 8:5; Deuteronomy 11:2. and castest &c.] Lit., and hast cast, flung them away out of sight and got rid of them. Contrast David’s behaviour, Psalms 18:22. My words includes all God’s commandments, but points especially to the ‘ten words’ of the Decalogue (Deuteronomy 4:13; cp. Exodus 20:1).
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleSeeing thou hatest instruction - That is, He is unwilling himself to be taught. He will not learn the true nature of religion, and yet he presumes to instruct others. Compare the notes at Romans 2:21.
Read Albert Barnes on Psalms 50 →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
For you hate My instruction and cast My words behind you.
since you hate instruction, and throw my words behind you?
For you hate My instruction and cast My words behind you.
For you hate instruction and reject my words.
Tyndale line
Seeing thou hatest instruction, and castest my words behind thee.
Seeing that thou hatest instruction, And castest my words behind thee?
Seeing thou hatest instruction, and castest my words behind thee.
Seeing thou hatest instruction, and castest my words behind thee.
Seeing thou hatest to bee reformed, and hast cast my wordes behinde thee?
Strictly literal
Seeing thou hast hated correction and hast cast my words behind thee?
Yea, thou hast hated instruction, And dost cast My words behind thee.
Indeed, you have hated instruction, || And cast My words behind you.
And yet thou hatest instruction, and castest my words behind thee.
since you hate instruction and throw my words away?
From the Latin
O Lord, thou wilt open my lips: and my mouth shall declare thy praise.
Simplified
You hate my discipline, and you toss my words away, leaving them behind you.
Seeing that you have no desire for my teaching, turning your back on my words.
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: וְ֭אַתָּה שָׂנֵ֣אתָ מוּסָ֑ר וַתַּשְׁלֵ֖ךְ דְּבָרַ֣י אַחֲרֶֽיךָ׃. The Septuagint matches five out of six words, maintaining the core message. The Dead Sea Scrolls show some restoration but agree with the overall sentiment of the verse.
וְ֭אַתָּה שָׂנֵ֣אתָ מוּסָ֑ר וַתַּשְׁלֵ֖ךְ דְּבָרַ֣י אַחֲרֶֽיךָ׃
5 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.
ואתה שנאת מוסר [ותשלך] [דבר׳י] [אחרי׳ך]
2 words on the leather — 1 partly restored, 3 supplied entire by an editor.
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 50:17
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2ms
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
N-ms — Noun common · masculine singular absoluteHNcmsa
dis'-i-plin (mucar): In the King James Version only in Job 36:10, where it refers to moral discipline, the strenuous cultivation of the righteous life; the Revised Version (British and American) "instruction." the Revised Version (British and American) in 2Ti 1:7 has "discipline" for a Greek word (sophronismos) meaning "sobering"; in 2Ti 3:16 margin, for Greek paideia, "instruction." In classic Greek paideia means "education," mental culture. Through the influence of the Septuagint, which translates the Hebrew mucar by paideia, the meaning of "chastisement" accompanies paideia in the New Testament. Compare Heb 12:5,7,8,11.
→ Of armies, for disobedience of orders Jos 7:10-26; Jud 21:5-12
→ See ARMIES
→ CHURCH DISCIPLINE
See CHURCH, DISCIPLINE IN
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hiphil-ConsecImperf-2ms — Verb · Hiphil · sequential imperfect second person masculine singularHc/Vhw2ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Suff — SuffixHAcmpc/Sp2ms