Psalms 119:21 — Word Study
WLCגָּ֭עַרְתָּ זֵדִ֣ים אֲרוּרִ֑ים הַ֝שֹּׁגִים מִמִּצְוֹתֶֽיךָ׃
BSAYou rebukegâʻar■ [sternly reprove, correct] the arrogantzêd [proud, presumptuous ones] the cursedʼârar [those under a divine curse, doomed] who strayshâgâh [wander, err] from Your commandmentsmitsvâh [divine laws, sacred decrees]
| Greek | English | Parsing |
|---|---|---|
| גָּ֭עַרְתָּ | you rebuke | Verb, Qal, perfect second person masculine singular |
| זֵדִ֣ים | arrogant [people] | Adj |
| אֲרוּרִ֑ים | cursed [people] | Verb, Qal, participle (passive) masculine plural |
| הַ֝שֹּׁגִים | who go astray | Particle, verb qal participle (active) masculine plural |
| מִמִּצְוֹתֶֽיךָ׃ | from commandments your | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You rebuke the arrogant— the cursed who stray from Your commandments. |
| KJV | Thou hast rebuked the proud that are cursed, which do err from thy commandments. |
| ASV | Thou hast rebuked the proud that are cursed, That do wander from thy commandments. |
| YLT | Thou hast rebuked the cursed proud, Who are erring from Thy commands. |
| WEB | You have rebuked the proud who are cursed, who wander from your commandments. |
| BBE | Your hand has been against the men of pride, a curse is on those who go wandering out of your way. |
Where they part company is גָּעַרְתָּ — see How Translations Differ.
One main verb governs the structure, with phrases providing detail about the subjects of the rebuke.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּעַר
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 119:21
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 — Meditation on God's Commandmentsgenerated
Psalm 119:21 is part of a larger reflection on the psalmist's longing for God's judgments and the consequences of straying from His commandments. The verses surrounding this one express a deep desire for divine guidance and correction, highlighting the contrast between the faithful and the arrogant who reject God's laws.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:78 | May the arrogant be put to shame for subverting me with a lie; I will meditate on Your precepts. |
| 2 | Psalm 138:6 | Though the LORD is on high, He attends to the lowly; but the proud He knows from afar. |
| 3 | Exodus 10:3 | So Moses and Aaron went to Pharaoh and told him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before Me? Let My people go, so that they may worship Me. |
| 4 | Exodus 18:11 | Now I know that the LORD is greater than all other gods, for He did this when they treated Israel with arrogance.” |
| 5 | Job 40:11–12 | Unleash the fury of your wrath; look on every proud man and bring him low. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — גָּעַר, Ga.'ar.tagenerated
The verb גָּעַר (ga'ar) means to rebuke or reprove, often in a stern manner. It is primarily used in contexts of discipline and correction, indicating a serious admonishment from God towards those who are proud or defiant.
This verb's parsing as a perfect second person masculine singular indicates that God is the subject performing the action of rebuke directly, emphasizing His authority and the seriousness of the 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 finite verb גָּעַרְתָּ governs the entire verse, with a noun phrase describing the object of the rebuke and a participial phrase indicating the subjects who stray from the commandments. The structure highlights the direct action of God against the proud.
The sentence is constructed with a main clause followed by descriptive phrases that clarify the subjects being addressed, emphasizing the relationship between God's rebuke and the consequences for the arrogant.
Septuagint Backgroundgenerated
The Septuagint translates גָּעַר as ἐπετίμησας, which means 'you have rebuked.' This choice reflects a direct and authoritative reprimand, consistent with the Hebrew meaning.
The Greek word ὑπερηφάνοις for 'arrogant' captures the same sense of pride and insolence found in the Hebrew, indicating a faithful rendering of the original intent.
In plain words — the whole versegenerated
Psalm 119:21 tells us that God rebukes the proud and those who are cursed for straying from His commandments. This verse emphasizes the importance of following God's laws and the consequences of arrogance.
Frequently Asked Questionsgenerated
To be arrogant here refers to those who are presumptuous and defy God's commandments, showing a lack of humility before Him.
The mention of being cursed highlights the serious consequences of straying from God's commandments, indicating divine judgment.
God's rebuke serves as a corrective measure aimed at guiding the arrogant back to obedience to His commandments.
God's commandments refer to the divine laws and guidelines that govern moral and ethical behavior, as outlined in the scriptures.
Reflection Questionsgenerated
- In what ways can I recognize arrogance in myself or others, and how can I address it?
- How can I ensure that I am following God's commandments in my daily life?
- What does it mean to me personally to be rebuked by God?
- How can I help others who may be straying from God's commandments?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss the proud who err from God's commandments, highlighting the significance of humility in obedience.
"You have rebuked the proud: and cursed are they that do err from Your commandments" [Psalms 119:21]. For the proud err from the commandments of God.Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast rebuked the proud,.... Which some understand of the fallen angels, who, in proud wrath, left their habitations, because they would not be subject to the Son of God in human nature;
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast rebuked the proud that are cursed, which do err from thy commandments. Thou hast rebuked the proud (that are) cursed, which do err from thy commandments - a sample of the "judgments" longed for (Psalms 119:20).
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHast rebuked, or dost rebuke, i.e. severely punish and destroy. And therefore I justly long for thy judgments, as for the love which I have to them, so for fear of those terrible judgments which thou sendest upon the despisers of them. The proud; obstinate and presumptuous sinners, who sin with a high hand, and with contempt of God, and of his laws, and of his judgment; all which is the effect of pride. That are cursed; that have the curse of God upon them, and upon all which they have or do; which is the depth of misery. Do err; or, wander; knowingly, and wilfully, and maliciously, as proud sinners use to do.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:21 Thou hast rebuked the proud [that are] cursed, which do err from thy commandments.Ver. 21. Thou hast rebuked the proud, &c.] Thou chidest them, threatenest them, plaguest them, and so settest it on as no creature can take it off. And this is one reason why I love and observe thy laws, ne paria patiar, lest I should suffer in like sort; since men must do it or die for it.
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) LXX. and Vulg. divide the verse: “Thou hast rebuked the proud; cursed are they,” &c. This is preferable.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Thou hast rebuked the proud] This was done often in the case of David; and was true also in reference to the Babylonians, who held the Israelites in subjection, and whose kings were among the proudest of human beings. Instead of זדים zedim, the proud, some MSS. read זרים zarim, strangers, and one reads גוים goyim, the heathen; and so the Syriac.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges21. The A.V. follows the Massoretic text; but the more obvious construction of the verse is that of the LXX, Syr., and Jer., followed by P.B.V. and R.V. marg. Thou rebukest the proud: cursed are they which do wander &c. God’s rebuke is that sentence of condemnation which carries its own execution with it (Psalms 9:5). The perfect tense (hast rebuked) states a general truth and is best translated by the present, thou rebukest. The proud (Psalms 119:51; Psalms 119:69; Psalms 119:78; Psalms 119:85; Psalms 119:122; cf. Malachi 3:15; Malachi 4:1) are those who sin wilfully and presumptuously (Psalms 19:13; Deuteronomy 17:12-13), careless or apostate Israelites. See above, p. 702.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast rebuked the proud - Compare Psalms 9:5. The meaning is, that God had done this not by word but by deed. The proud were everywhere rebuked by God, alike in his law, and in his providence.
Read Albert Barnes on Psalms 119 →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
You rebuke the arrogant— the cursed who stray from Your commandments.
You have rebuked the proud who are cursed, who wander from your commandments.
You rebuke the arrogant—the cursed who stray from Your commandments.
You reprimand arrogant people. Those who stray from your commands are doomed.
Tyndale line
Thou hast rebuked the proud that are cursed, which do err from thy commandments.
Thou hast rebuked the proud that are cursed, That do wander from thy commandments.
Thou hast rebuked the proud that are cursed, which do wander from thy commandments.
Thou hast rebuked the proud that are cursed, who do err from thy commandments.
Thou hast destroied the proud: cursed are they that doe erre from thy commandements.
Strictly literal
Thou hast rebuked the proud [that are] cursed, who wander from thy commandments.
Thou hast rebuked the cursed proud, Who are erring from Thy commands.
You have rebuked the cursed proud, || Who are erring from Your commands.
Thou hast rebuked the accursed proud, who go erringly astray from thy commandments.
You rebuke the proud, who are cursed, who wander from your commandments.
Simplified
You reprimand those who are arrogant; those who don't follow your commandments are cursed.
Your hand has been against the men of pride, a curse is on those who go wandering out of your way.
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 and the Septuagint agree closely in their wording, with all five words matched. The Dead Sea Scrolls show some variations, with the 4Q90 scroll supplying three words, while the 11Q5 scroll contains all five words intact, demonstrating the consistency of this verse across different manuscripts.
גָּ֭עַרְתָּ זֵדִ֣ים אֲרוּרִ֑ים הַ֝שֹּׁגִים מִמִּצְוֹתֶֽיךָ׃
5 of the 5 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.
גערת זידים [ארורים] [השוגים] [ממצותי׳ך]
2 words on the leather — 3 supplied entire by an editor.
גערתה זדים ארורים השוגים ממצוותי׳כה
5 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 119:21
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.
גָּעַר (ga'ar) is a primitive root meaning to rebuke or reprove. The entries indicate that it can also imply chiding or corrupting. It is primarily used in the context of reprimanding or correcting someone.
גָּעַר vb. rebuke
base
H1605 גָּעַר rebuke
1605 ga`ar gaw-ar'
a primitive root; to chide:--corrupt, rebuke, reprove.
גָּעַר (ga.ar) — to rebuke.
(Qal) to rebuke, reprove, corrupt
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
זֵד (zed) refers to a quality of arrogance or insolence, describing someone who is presumptuous or proud. The term can function as both an adjective and a noun, indicating arrogant individuals collectively. It is derived from a root meaning to be arrogant, and its usage is consistent across various lexicons.
זֵד adj. insolent, presumptious
base
H2086 זֵד insolent, presumptious
2086 zed zade'
from 2102; arrogant:--presumptuous, proud.
see HEBREW for 02102
זֵד (zed) — arrogant.
1) arrogant, proud, insolent, presumptuous
1a) the arrogant ones (as n coll pl)
1b) presumptuous (as adj)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָרַר (arar) is a Hebrew verb meaning to curse. It encompasses various forms, including the act of cursing (Qal), being cursed (Niphal), and putting a curse on someone (Piel). The entries indicate that it can also imply being made a curse (Hophal). There is a consistent focus on the concept of cursing throughout the definitions.
[אָרַר] vb. curse
Qal curse
Niph. cursed
Pi. curse, lay under a curse
Hoph. be cursed
base
H779 אָרַר curse .curse
. cursed
. curse, lay under a curse
. be cursed
779 'arar aw-rar'
a primitive root; to execrate:--X bitterly curse.
אָרַר (a.rar) — to curse.
1) to curse
1a) (Qal)
1a1) to curse
1a2) cursed be he (participle used as in curses)
1b) (Niphal) to be cursed, cursed
1c)(Piel) to curse, lay under a curse, put a curse on
1d) (Hophal) to be made a curse, be cursed
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
שָׁגָה (shagah) is a Hebrew verb meaning to stray or err, often in a moral or mental sense. It can refer to wandering off course, committing sins of ignorance, or leading others astray. The entries highlight its use in both a literal and figurative context, including the idea of intoxication or being enraptured.
[שָׁגָה] vb. go astray, err
Qal
err, stray, of flock
swerve, meander, reel or roll
go astray
specif. commit sin of ignorance, inadvertence
Hiph. lead astray
lit.
mentally = mislead
morally
base
H7686 [שָׁגָה] go astray, err .. err, stray, of flock
. swerve, meander, reel or roll
. go astray
. specif. commit sin of ignorance, inadvertence
. lead astray . lit.
. mentally = mislead
. morally
7686 shagah shaw-gaw'
a primitive root; to stray (causatively, mislead), usually
(figuratively) to mistake, especially (morally) to transgress;
by extension (through the idea of intoxication) to reel,
(figuratively) be enraptured:--(cause to) go astray, deceive,
err, be ravished, sin through ignorance, (let, make to)
wander.
שָׁגָה (sha.gah) — to wander.
1) to go astray, stray, err
1a)(Qal)
1a1) to err, stray
1a2) to swerve, meander, reel, roll, be intoxicated, err (in drunkenness)
1a3) to go astray (morally)
1a4) to commit sin of ignorance or inadvertence, err (ignorantly)
1b) (Hiphil)
1b1) to lead astray
1b2) to lead astray, mislead (mentally)
1b3) to lead astray (morally)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
a-stra' (ta`ah, "to wander," "to err"; planaomai, "to go astray," each carrying the idea of being lost): With one exception (Ex 23:4 "his ass going astray") used metaphorically of moral wandering, going astray in paths of error and sin, like "sheep going astray" (1Pe 2:25 the King James Version; Isa 53:6; Ps 119:176).
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp2ms