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Psalms 38:1 — Word Study

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WLCיְֽהוָ֗ה אַל־ בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃

BSAA Psalmmizmôwr of DavidDâvid for remembrancezâkar

Word
Listen & take awayPsalms 38
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 1 opens the chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (te.ya.se.Re.ni) — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 38:1quick helps
In a sentenceThe psalmist pleads with God not to correct him in anger.
Who is speakingThe psalmist, addressing the LORD directly.
Where we areA lament where the speaker expresses distress and seeks mercy.
The hard wordתוֹכִיחֵ֑נִי
Take awayThe psalmist desires correction but pleads for it to be gentle.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Psalms 38:1

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — A Lament for Healinggenerated

1O LORD, do not rebuke me in Your anger or discipline me in Your wrath.
2For Your arrows have pierced me deeply, and Your hand has pressed down on me.
3There is no soundness in my body because of Your anger; there is no rest in my bones because of my sin.
4For my iniquities have overwhelmed me; they are a burden too heavy to bear.

Psalm 38:1 is a heartfelt plea from the psalmist, who is overwhelmed by sin and suffering. He asks the LORD, the covenant God, not to rebuke him in anger or discipline him in wrath, expressing a desire for correction without harshness. The surrounding verses reveal the depth of his distress and the weight of his iniquities, which lead him to seek divine mercy and healing.


Cross References

ReferenceText (BSB)
1Psalm 70:1Make haste, O God, to deliver me! Hurry, O LORD, to help me!
2Psalm 6:1O LORD, do not rebuke me in Your anger or discipline me in Your wrath.
3Psalm 88:7–15Your wrath weighs heavily upon me; all Your waves have submerged me. Selah
4Isaiah 27:8By warfare and exile You contended with her and removed her with a fierce wind, as on the day the east wind blows.
5Isaiah 54:8In a surge of anger I hid My face from you for a moment, but with everlasting kindness I will have compassion on you,” says the LORD your Redeemer.

The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to

to bringPsalm 70:1

The Key Word תוֹכִיחֵ֑נִי, to.khi.Che.nigenerated

The Hebrew word יָכַח (yakach) is a verb that means to rebuke or correct. It is used in contexts of judgment and correction, indicating a process of arguing or convincing someone of their wrongdoings.

In this verse, it is directed towards the psalmist himself, highlighting his vulnerability and need for God's guidance. The parsing as a Hiphil imperfect second person masculine singular indicates that the psalmist is addressing God directly, asking Him to refrain from harsh rebuke.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The verse is structured around two main verbs: תוֹכִיחֵ֑נִי (you rebuke me) and תְיַסְּרֵֽנִי (may you chasten me), with the negative particle אַל (may not) framing the entire request. This structure emphasizes the psalmist's desire to avoid harsh treatment.

The clauses are interconnected, with the prepositional phrases בְּקֶצְפְּךָ֥ (in Your anger) and בַּחֲמָתְךָ֥ (in Your wrath) specifying the conditions under which he pleads for mercy.


Septuagint Backgroundgenerated

The Septuagint translates the Hebrew word תוֹכִיחֵ֑נִי as ἀνάμνησιν, which suggests a focus on remembrance rather than direct rebuke. This choice may reflect a broader interpretation of the psalmist's plea, emphasizing the need for God's compassionate memory of his plight.

This rendering indicates a slight shift in focus from the act of rebuke to the idea of being remembered by God in mercy.


In plain words — the whole versegenerated

Psalm 38:1 is a heartfelt plea where the psalmist asks the LORD not to correct him harshly in His anger or wrath. He seeks gentle guidance instead of punishment, reflecting his deep distress and need for mercy.


Frequently Asked Questionsgenerated

What does the psalmist mean by asking not to be rebuked in anger?

The psalmist is expressing a desire for God's correction to be gentle rather than harsh, acknowledging his wrongs while seeking mercy.

Why does the psalmist mention both anger and wrath?

These terms highlight the intensity of God's emotions, which the psalmist fears may lead to severe punishment.

What is the significance of the psalmist's plea for discipline?

The plea indicates a willingness to be corrected, but with the hope that it will not come from a place of anger.

How does this verse relate to the overall theme of the psalm?

This verse sets the tone for the psalm, which is a lament expressing sorrow over sin and a longing for God's mercy and healing.


Reflection Questionsgenerated

  1. In what areas of my life do I need to seek God's gentle correction?
  2. How can I better understand the balance between discipline and mercy in my relationship with God?
  3. What does it mean to me to ask God not to rebuke me in anger?
  4. How can I apply the psalmist's plea for mercy in my daily life?

The early church on this verse — how the Fathers read it

Early Church Fathers have commented on this verse, noting the psalmist's acknowledgment of sin and the desire for correction without harshness.

Ambrose of MilanCommentaries on the Twelve Davidic Psalms c. 339–397
The prophet … acknowledges his fault, recognizes his wounds and asks to be cured. One who wants to be cured does not shrink from correction. Still, he does not want to be chastised in the fury of indignation but in the word of God.
Early Church Fathers on Psalms 38 →
Ambrose of MilanVers. 1. c. 339–397
Lord, do not rebuke me in your anger; nor chasten me in your wrath. He who repents should be prepared to endure reproaches and suffer injuries; and not be disturbed if someone accuses him of his own sin.
Early Church Fathers on Psalms 38 →
Augustine of HippoExposition on Psalms 38 354–430
"O Lord, rebuke me not in Your indignation; neither chasten me in Your hot displeasure" [Psalms 38:1].
Early Church Fathers on Psalms 38 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 38:1 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

O Lord, rebuke me not in thy wrath: neither chasten me in thy hot displeasure,.... This and the following clause are the same as in Psalms 6:1, only instead of wrath there it is anger; [See comments on Psalms 6:1].

Read John Gill on Psalms 38 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure. The Title. - A Psalm of David, to bring to remembrance - i:e., to bring to God's remembrance the seemingly forgotten suppliant.

Read Robert Jamieson on Psalms 38 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Psalms 39 THE This is reckoned one of David’ s penitential Psalms. It was composed upon occasion of some sore disease, or grievous calamity; which he rightly judged to be inflicted upon him for his sins. Either, 1. To God, that by this humble and mournful prayer he might prevail with God to remember and pity him; for now he seemed quite to have forgotten him. Or, 2. To himself, that by reviewing this Psalm afterwards he might call to mind his former danger and misery, and God’ s wonderful mercy in delivering him from them; which we are very apt to forget; and that others also might remember and consider what God had done to him, first in chastening, and then in restoring him, and might make…

Read Matthew Poole on Psalms 38 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 38:1 « A Psalm of David, to bring to remembrance. » O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.A Psalm of David, to bring to remembrance] Made purposely for a memorial, both of what he had suffered and from what he had been delivered. See 1 Chronicles 16:4 Exodus 30:16 Leviticus 2:2; Leviticus 6:15. Recordatio autem intelligitur miseriae ex misericordia, Psalms 132:1 Isaiah 62:6; Isaiah 63:7. It is probable that David had so laid to heart the rape of his daughter Tamar, the murder of his eldest son, Amnon, the flight of his next son, Absalom, and other troubles that befell him (Basil thinks Absalom’ s conspiracy, Ahithophel’ s perfidy, Shimei’ s…

Read John Trapp on Psalms 38 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(1) O Lord, rebuke.—See Note, Psalms 6:1, of which verse this is almost a repetition.

Read Charles John Ellicott on Psalms 38 →
AdamClarkeAdam Clarke's Commentary on the Bible

PSALM XXXVIII David prays God to have mercy upon him, and gives a most affecting account of his miserable state, 1-10; complains of his being forsaken by his friends, and cruelly persecuted by his enemies, 11-16; confesses his sin; and earnestly implores help, 17-22. NOTES ON PSALM XXXVIII The title in the HEBREW states this to be A Psalm of David, to bring to remembrance. The CHALDEE; "A Psalm of David for a good memorial to Israel." The VULGATE, SEPTUAGINT, and AETHIOPIC: "A Psalm of David, for a commemoration concerning the Sabbath." The ARABIC: "A Psalm in which mention is made of the Sabbath; besides, it is a thanksgiving and a prophecy." Never was a title more misplaced or less…

Read AdamClarke on Psalms 38 →
Albert Barnes1798–1870Barnes' Notes on the Bible

O Lord, rebuke me not in thy wrath - See the notes at Psalms 6:1, where the same language occurs, except in the change of a single Hebrew “word,” that is, “wrath,” though expressing the same idea.

Read Albert Barnes on Psalms 38 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

1. Rebuke me not in thy wrath—The psalm opens with the words of Psa 6:1. David trembles lest the chastisement should pass over to the severity of condign punishment.

Read Daniel Denison Whedon on Psalms 38 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

O LORD, do not rebuke me in Your anger or discipline me in Your wrath.

WEBWorld English Bible2000

Yahweh, don’t rebuke me in your wrath, neither chasten me in your hot displeasure.

MSBMajority Standard Bible2022

A Psalm of David, for remembrance. O LORD, do not rebuke me in Your anger or discipline me in Your wrath.

NETBNew English Translation2006

O Lord, do not continue to rebuke me in your anger! Do not continue to punish me in your raging fury!

Tyndale line

KJVKing James Version1611

O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.

ASVAmerican Standard Version1901

O Jehovah, rebuke me not in thy wrath; Neither chasten me in thy hot displeasure.

RVARevised Version, American1894

O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.

NWBWebster's Bible1833

A Psalm of David, to bring to remembrance. O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.

GNVGeneva Bible1599

A Psalme of Dauid for remembrance. O Lord, rebuke mee not in thine anger, neither chastise me in thy wrath.

Strictly literal

DBYDarby Translation1890

Jehovah, rebuke me not in thy wrath; neither chasten me in thy hot displeasure.

YLTYoung's Literal Translation1862

A Psalm of David, 'To cause to remember.' Jehovah, in Thy wrath reprove me not, Nor in Thy fury chastise me.

LSVLiteral Standard Version2020

A PSALM OF DAVID. “TO CAUSE TO REMEMBER.” YHWH, do not reprove me in Your wrath, || Nor discipline me in Your fury.

ILTInterlinear Literal Translation2000

“A psalm of David, to bring to remembrance.” (38:2) O Lord, correct me not in thy wrath, nor chastise me in thy fury.

ULBUnlocked Literal Bible2017

Yahweh, do not rebuke me in your anger; do not punish me in your wrath.

From the Latin

DRADouay-Rheims (Challoner)1899

Unto the end, for Idithun himself, a canticle of David.

Simplified

FBVFree Bible Version2020

Lord, please don't condemn me because you're angry with me; don't punish me because you're furious with me!

BBEBible in Basic English1949

O Lord, be not bitter with me in your wrath; let not your hand be on me in the heat of your passion.

Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.


The sentence as the grammar sees it — from the MACULA Hebrew treebank

This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.

clauseclauseיְֽהוָ֗הO.Yahwehclauseאַלdo.notclauseclauseprepositional phrase · prepositionalבְּinnoun phraseקֶצְפְּangerךָ֥yourverbתוֹכִיחֵ֑rebukeobjectנִיmeוּֽandclauseprepositional phrase · prepositionalבַinnoun phraseחֲמָתְwrathךָ֥yourverbתְיַסְּרֵֽchastenobjectנִיme

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text reads: יְֽהוָ֗ה אַל־ בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃. The Septuagint matches only three of the six words, indicating a different approach to the verse's structure and emphasis.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

יְֽהוָ֗ה אַל־ בְּקֶצְפְּךָ֥ תוֹכִיחֵ֑נִי וּֽבַחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃

Septuagintthe Greek the translators chose, word by word
יְֽהוָ֗הψαλμὸςאַל־τῷבְּקֶצְפְּךָ֥ἀνάμνησιν

3 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Psalms 38:1יהוהO YahwehO Yahwehיהוהאַלmay notmay notאַלקֶ֫צֶףin anger yoin anger yourקֶ֫צֶףיָכַחyou rebuke you rebuke meיָכַחחֵמָהand in wratand in wrath yoחֵמָהיָסַרmay you chamay you chastenיָסַרהָיָהto beto beהָיָהקָצַףbe angrybe angryקָצַףיָחַםto conceivto conceiveיָחַםלֹאnotnotלֹאנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָאחָתַתto to be dto to be dismayחָתַתיָרֵאto fearto fearיָרֵאחֵמָהragerageחֵמָהגָּדוֹלGreat (SeaGreat (Sea)גָּדוֹללִיץto mockto mockלִיץנָתַךְto pourto pourנָתַךְקִנְאָהjealousyjealousyקִנְאָהשׁוֹטwhipwhipשׁוֹט
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Psalms 38:1

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

O Yahweh may not in anger your you rebuke me and in wrath your may you chasten me
יְֽהוָ֗הYah.weh O Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HNpt — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
O Yahweh may not in anger your you rebuke me and in wrath your may you chasten me
אַל־'al- may not H408 Particle
724× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

base

Brown-Driver-Briggs glosses

H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTn — Particle
HTn
O Yahweh may not in anger your you rebuke me and in wrath your may you chasten me
בְּקֶצְפְּךָ֥be.ketz.pe.Cha in anger your H7110 Preposition · noun common masculine singular construct · suffix
29× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word can mean a small splinter or twig, but also figuratively describes rage or strife, like the foam on a furious animal's mouth in Job 39:24. It signifies intense emotion or turmoil, often used to convey a sense of urgency or danger. The Bible uses it to describe intense feelings.
Tyndale gloss
wrath
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

קֶ֫צֶף n.m. wrath

base

קֶ֫צֶף n.[m.] prob. splinter;—only Ho 10:7

ref

Brown-Driver-Briggs glosses

H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter

Strong's Hebrew Dictionary

7110 qetseph keh'-tsef

from 7107; a splinter (as chipped off); figuratively, rage or

strife:--foam, indignation, X sore, wrath.

see HEBREW for 07107

Translators Brief Hebrew Lexicon

קֶ֫צֶף (qe.tseph) — wrath.

1) wrath, anger

1a) of God

1b) of man

קֶ֫צֶף (qe.tseph) — splinter.

1) splinter, twig, broken twig

1a) meaning uncertain

Morphologythe parsing behind the code
Berean parsing
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffix
HR/Ncmsc/Sp2ms
O Yahweh may not in anger your you rebuke me and in wrath your may you chasten me
תוֹכִיחֵ֑נִיto.khi.Che.ni you rebuke me H3198 Verb hiphil imperfect second person masculine singular · suffix
59× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to rebuke or correct, and is used in the Bible to describe arguing, judging, or convincing someone of their wrongdoings. It is seen in the KJV translation as rebuke or reprove. The word is used in various forms, including to describe God's correction of his people.
Tyndale gloss
to rebuke
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
HVhi2ms/Sp1bs — Verb hiphil imperfect second person masculine singular · suffix
HVhi2ms/Sp1bs
O Yahweh may not in anger your you rebuke me and in wrath your may you chasten me
וּֽבַחֲמָתְךָ֥u.va.cha.ma.te.Kha and in wrath your H2534 Conjunction · preposition · noun common feminine singular construct · suffix
125× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means intense anger or rage, like a burning fire. It's used in the Bible to describe God's wrath and human anger, often warning against the dangers of unchecked emotions. In Proverbs and Psalms, it cautions against the destructive power of anger and rage.
Tyndale gloss
rage
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HC/R/Ncfsc/Sp2ms — Conjunction · preposition · noun common feminine singular construct · suffix
HC/R/Ncfsc/Sp2ms
O Yahweh may not in anger your you rebuke me and in wrath your may you chasten me
תְיַסְּרֵֽנִי׃te.ya.se.Re.ni may you chasten me H3256 Verb piel imperfect second person masculine singular · suffix
43× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To discipline or correct someone, often by teaching or punishing them, as seen in Proverbs where parents are told to instruct their children. This word is used to describe God's correction of his people.
Tyndale gloss
to discipline
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

H3256 [יָסַר] discipline, chasten, admonish

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
HVpi2ms/Sp1bs — Verb piel imperfect second person masculine singular · suffix
HVpi2ms/Sp1bs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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