Psalms 6:1 — Word Study
WLCיְֽהוָ֗ה אַל־ בְּאַפְּךָ֥ תוֹכִיחֵ֑נִי וְֽאַל־ בַּחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃
BSAFor the choirmasternâtsach With stringed instrumentsnᵉgîynâh according toʻal Sheminithshᵉmîynîyth A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| יְֽהוָ֗ה | O Yahweh | Noun proper |
| אַל־ | may not | Particle |
| בְּאַפְּךָ֥ | in anger your | Preposition, noun common masculine singular construct, suffix |
| תוֹכִיחֵ֑נִי | you rebuke me | Verb hiphil imperfect second person masculine singular, suffix |
| וְֽאַל־ | and may not | Conjunction, particle |
| בַּחֲמָתְךָ֥ | in wrath your | Preposition, noun common feminine singular construct, suffix |
| תְיַסְּרֵֽנִי׃ | you discipline me | Verb piel jussive 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 thine anger, neither chasten me in thy hot displeasure. |
| ASV | O Jehovah, rebuke me not in thine anger, Neither chasten me in thy hot displeasure. |
| YLT | To the Overseer with stringed instruments, on the octave. — A Psalm of David. O Jehovah, in Thine anger reprove me not, Nor in Thy fury chastise me. |
| WEB | Yahweh, don’t rebuke me in your anger, neither discipline me in your wrath. |
| BBE | O Lord, do not be bitter with me in your wrath; do not send punishment on me in the heat of your passion. |
The translations agree on the meanings of rebuke and discipline, maintaining the core message of the psalm.
The structure presents a direct address followed by two requests, emphasizing the psalmist's urgent 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 6:1
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 Mercygenerated
Psalm 6:1 expresses a deep plea for mercy from the LORD, as the psalmist feels the weight of God's anger and seeks relief from suffering. This verse introduces a series of personal laments where the psalmist acknowledges his frailty and distress, asking for healing and deliverance in subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 4:1 | Answer me when I call, O God of my righteousness! You have relieved my distress; show me grace and hear my prayer. |
| 2 | Psalm 12:1 | Help, O LORD, for the godly are no more; the faithful have vanished from among men. |
| 3 | 1 Chronicles 15:21 | And Mattithiah, Eliphelehu, Mikneiah, Obed-edom, Jeiel, and Azaziah were to lead the music with lyres according to Sheminith. |
| 4 | Psalm 2:5 | Then He rebukes them in His anger, and terrifies them in His fury: |
| 5 | Psalm 38:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תוֹכִיחֵ֑נִי, to.khi.Che.nigenerated
The verb תוֹכִיחֵ֑נִי (to.khi.Che.ni) is in the Hiphil form, indicating an action of rebuke or correction. It suggests not just a reprimand but a deeper engagement with the psalmist's faults, as it is directed at the second person, God.
This word encapsulates the tension between divine correction and the psalmist's desire for mercy. The psalmist's request highlights the fear of divine anger while simultaneously seeking a relationship with God that includes correction and guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rebuke and discipline for תוֹכִיחֵ֑נִי and תְיַסְּרֵֽנִי, respectively.
Sentence Structuregenerated
The verse consists of a main clause, יְֽהוָ֗ה (O LORD), followed by two subordinate clauses that express the psalmist's requests: one for rebuke and the other for discipline. This structure emphasizes the psalmist's direct appeal to God.
The Hebrew word order places the requests for mercy prominently, indicating the urgency and intensity of the psalmist's plea.
Septuagint Backgroundgenerated
The Septuagint translates תוֹכִיחֵ֑נִי as ἐλέγξῃς (you shall reprove), which carries a similar meaning of correction but may imply a more judicial aspect of reproof.
This choice indicates a nuanced understanding of God's corrective role, aligning with the broader themes of divine justice and mercy found in the LXX.
In plain words — the whole versegenerated
Psalm 6:1 is a plea to the LORD not to rebuke or discipline the psalmist in His anger. The psalmist expresses a deep need for mercy and healing, acknowledging his frailty and distress.
Frequently Asked Questionsgenerated
The psalmist is expressing a fear of God's correction and seeks mercy instead of punishment.
The reference to God's anger highlights the seriousness of the psalmist's situation and the need for divine mercy.
The plea for discipline indicates a desire for correction and guidance rather than outright punishment.
This verse sets the tone for the psalm, establishing the psalmist's vulnerability and need for God's mercy amid distress.
Reflection Questionsgenerated
- In what ways do I seek God's mercy in my own life?
- How can I better understand the balance between God's correction and His love?
- What does it mean to me to ask for discipline rather than punishment from God?
- How can I express my own laments and pleas for mercy in prayer?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the nature of God's anger and correction as seen in this verse, providing theological insights into divine discipline.
When we speak of God’s wrath, we do not hold that it is an emotional reaction on his part but something that he uses in order to correct by stern methods those who have committed many terrible sins.Early Church Fathers on Psalms 6 →
When you hear of anger and rage in God’s case, do not get the idea of anything typical of human beings; the words, you see, arise from considerateness. The divine nature, after all, is free of all these passions.Early Church Fathers on Psalms 6 →
In fear of which condemnation the Church prays in this Psalm, and says, "Reprove me not, O Lord, in Your anger" [Psalms 6:1].Early Church Fathers on Psalms 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 6:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord, rebuke me not in thine anger, The Lord sometimes rebukes or reproves men by his spirit, and sometimes by his word and ministers, and sometimes by his providences, and that on account of sin;
Read John Gill on Psalms 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure. Title.-See the note on Title of Psa 4:1-8. Upon Sheminith - [feminine of Shªmiyniyt (H8067)], the eighth (Exodus 22:30).
Read Robert Jamieson on Psalms 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 6 Neginoth; of which See Poole "". Upon Sheminith; or, upon the eighth. It is thought to be the shrillest or loftiest note, as alamoth is the lowest; of which see ,21; and, as some add, Muth-labben, Psalms 9$, the mean. But all this is only conjecture; and the Jews themselves have no certain knowledge of their own ancient music, and of the signification of the terms belonging to it. A Psalm of David: the occasion of the Psalm seems plainly to have been some grievous distress or disease of the body then upon him, accompanied also with great trouble of conscience for his sins, whereby he had brought it upon himself. David, being very weak and feeble, presenteth his misery before God…
Read Matthew Poole on Psalms 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 6:1 « To the chief Musician on Neginoth upon Sheminith, A Psalm of David. » O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.To the chief Musician on Neginoth] Upon Sheminith] Or, upon the eight, i.e. Intentissimo sono et clarissima voce, to be sung aloud. An eight is the highest note in music. See 1 Chronicles 15:21. Others say, that hereby is meant the bass and tenor, as fittest for a mourner. Ver. 1. O Lord, rebuke me not in thine anger] In this and some other psalms David begins so heavily, ends so merrily, that one might think they had been composed by two men of a contrary humour, as Merlin observeth. Every new man is two men, Romans 7:9-25 The…
Read John Trapp on Psalms 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) O Lord, rebuke me not.—Repeated with change of one word in Psalms 38:1. The sublime thought that pain and sorrow are a discipline of love might be found in these words (as in Psalms 94:12; Proverbs 3:11-12; Jeremiah 10:24; Hebrews 12:3; Hebrews 12:11; Revelation 3:19), did not the context show that the sufferer in this case is praying for the chastisement to be altogether removed.
Read Charles John Ellicott on Psalms 6 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM VI This Psalm contains a deprecation of eternal vengeance, 1; a petition to God for mercy, 2. This is enforced from a consideration of the psalmist's sufferings, 3; from that of the Divine mercy, 4; from that of the praise and glory which God would fail to receive if man were destroyed, 5; from that of his humiliation and contrition, 6, 7. Being successful in his supplication, he exults in God, 8, 9; and predicts the downfall of all his enemies, 10. NOTES ON PSALM VI This Psalm has the following inscription: To the chief Musician on Neginoth, upon Sheminith, A Psalm of David; which the Chaldee translates, "To be sung on neginoth, a harp of eight strings." The various interpretations…
Read AdamClarke on Psalms 6 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The Psalmist pleads for mercy, deprecating the severity of God’s visitation.
Read Cambridge on Psalms 6 →Albert Barnes1798–1870Barnes' Notes on the BibleO Lord, rebuke me not in thine anger - As if God was rebuking him by the affliction which he was bringing upon him. This is the point on which the attention of the psalmist is now fixed.
Read Albert Barnes on Psalms 6 →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 anger, neither discipline me in your wrath.
For the choirmaster. With stringed instruments, according to Sheminith. A Psalm of David. O LORD, do not rebuke me in Your anger or discipline me in Your wrath.
Lord, do not rebuke me in your anger! Do not discipline me in your raging fury!
Tyndale line
O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
O Jehovah, rebuke me not in thine anger, Neither chasten me in thy hot displeasure.
O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thy anger, neither chasten me in thy hot displeasure.
To him that excelleth on Neginoth upon the eith tune. A Psalme of Dauid. O lord, rebuke me not in thine anger, neither chastise me in thy wrath.
Strictly literal
Jehovah, rebuke me not in thine anger, and chasten me not in thy hot displeasure.
To the Overseer with stringed instruments, on the octave. — A Psalm of David. O Jehovah, in Thine anger reprove me not, Nor in Thy fury chastise me.
TO THE OVERSEER. WITH STRINGED INSTRUMENTS, ON THE EIGHTH. A PSALM OF DAVID. O YHWH, do not reprove me in Your anger, || Nor discipline me in Your fury.
“To the chief musician on Neginoth upon Sheminith, a psalm of David.” (6:2) O Lord, correct me not in thy anger, and chastise me not in thy wrath.
Yahweh, do not rebuke me in your anger or discipline me in your wrath.
From the Latin
Unto the end, in verses, a psalm for David, for the octave.
Simplified
Lord, please don't condemn me because you're angry with me; please don't punish me because you're angry with me!
O Lord, do not be bitter with me in your wrath; do not send punishment 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־ בְּאַפְּךָ֥ תוֹכִיחֵ֑נִי וְֽאַל־ בַּחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃. The Septuagint matches five of the seven words closely, while the Dead Sea Scrolls contain fragments that align with the MT but are incomplete.
יְֽהוָ֗ה אַל־ בְּאַפְּךָ֥ תוֹכִיחֵ֑נִי וְֽאַל־ בַּחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃
5 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.
[למנצח] [בנגינות] [על] [השמינית] [מזמור] [לדוד]
6 words of the verse are on this fragment — 6 supplied entire by an editor.
[למנצח] בנגינות [על] [השמינית] [מזמור] [לדוד]
6 words of the verse are on this fragment — 5 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 6:1
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
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
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
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)
HC/Tn — Conjunction · particleHC/Tn
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)
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/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
HVpj2ms/Sp1bs — Verb piel jussive second person masculine singular · suffixHVpj2ms/Sp1bs