Psalms 38:17 — Word Study
WLCכִּֽי־ אֲ֭נִי לְצֶ֣לַע נָכ֑וֹן וּמַכְאוֹבִ֖י נֶגְדִּ֣י תָמִֽיד׃
BSAForkîy [because of this reason]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אֲ֭נִי | I | Pronoun |
| לְצֶ֣לַע | for stumbling | Preposition, noun common masculine singular absolute |
| נָכ֑וֹן | [am] prepared | Verb, Niphal, participle (active) masculine singular |
| וּמַכְאוֹבִ֖י | and pain my | Conjunction, noun common masculine singular construct, suffix |
| נֶגְדִּ֣י | [is] before me | Suffix |
| תָמִֽיד׃ | continually | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I am ready to fall, and my pain is ever with me. |
| KJV | For I am ready to halt, and my sorrow is continually before me. |
| ASV | For I am ready to fall, And my sorrow is continually before me. |
| YLT | For I am ready to halt, And my pain [is] before me continually. |
| WEB | For I am ready to fall. My pain is continually before me. |
| BBE | My feet are near to falling, and my sorrow is ever before me. |
Where they part company is מַכְאוֹבִי — see How Translations Differ.
The sentence is structured with a main clause followed by an adverbial phrase, emphasizing the speaker's readiness and the persistent nature of their pain.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָמַר
verbלְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 38:17
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 — A Lament of Distressgenerated
Psalm 38:17 is part of a larger lament where the speaker is overwhelmed by pain and a sense of impending failure. This verse captures the essence of the speaker's emotional state, indicating not only physical suffering but also a spiritual struggle. The surrounding verses highlight the speaker's plea for relief and acknowledgment of sin, emphasizing the depth of their despair.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:15 | But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing. |
| 2 | Micah 4:6–7 | “On that day,” declares the LORD, “I will gather the lame; I will assemble the outcast, even those whom I have afflicted. |
| 3 | Psalm 38:6 | I am bent and brought low; all day long I go about mourning. |
| 4 | Psalm 6:6 | I am weary from groaning; all night I flood my bed with weeping and drench my couch with tears. |
| 5 | Psalm 77:2–3 | In the day of trouble I sought the Lord; through the night my outstretched hands did not grow weary; my soul refused to be comforted. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נָכ֑וֹן, na.Khongenerated
The verb נָכ֑וֹן (na.Khon) is a participle in the Niphal form, indicating a state of being prepared or established. It conveys readiness, suggesting that the speaker is on the verge of collapse, both physically and emotionally.
This word is significant in the context of the verse, as it underscores the speaker's vulnerability. The participial form indicates an ongoing state rather than a completed action, highlighting the immediacy of their distress.
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 נָכ֑וֹן governs the main clause, with the subject אֲנִי and an adverbial phrase תָמִֽיד indicating the continual nature of the speaker's pain. The structure emphasizes the speaker's state of being prepared for a fall.
The Hebrew word order places the subject before the verb, which is typical in Hebrew prose and serves to highlight the speaker's personal experience of distress.
Septuagint Backgroundgenerated
The Septuagint translates נָכ֑וֹן with the Greek word ἑτοιμάζομαι (hetoimazomai), which means 'to be prepared' or 'to be ready.' This choice reflects a direct connection to the speaker's state of readiness for collapse.
This translation choice emphasizes the continuity of the speaker's emotional state, aligning with the Hebrew text's focus on being prepared for stumbling.
In plain words — the whole versegenerated
Psalm 38:17 expresses the speaker's feeling of being on the verge of collapse, with pain always present. This verse is part of a lament where the speaker acknowledges their suffering and the weight of their sins, seeking relief from their distress.
Frequently Asked Questionsgenerated
Being ready to fall indicates a state of vulnerability and impending failure, reflecting the speaker's emotional and physical distress.
The speaker's pain is a constant presence, suggesting ongoing suffering that impacts their emotional state and sense of well-being.
This phrase emphasizes the relentless nature of the speaker's suffering, indicating that it is always in their awareness and affects their thoughts and actions.
This verse connects to the surrounding verses by illustrating the speaker's overall state of distress and their acknowledgment of sin, which contributes to their suffering.
Reflection Questionsgenerated
- What are the sources of pain in my life that I need to acknowledge?
- How can I find strength in my vulnerability, like the speaker in this verse?
- In what ways do I experience continual struggles, and how can I address them?
- How can I seek help or relief from my own pains and challenges?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss themes of suffering and divine punishment. Their interpretations provide insight into the spiritual significance of the speaker's pain.
Therefore, for all these things, a beautiful remedy is prepared in the form of a whip, and it offers itself to the Lord, so that it may bear the scourges that please God.Early Church Fathers on Psalms 38 →
"For I am prepared for the scourges" [Psalms 38:17]. Quite a magnificent expression; as if He were saying, "It was even for this that I was born;Early Church Fathers on Psalms 38 →
Sin made me deserve whipping, he is saying; thus I submit myself to punishment. I long for treatment at your hands, pricked as I am by the pangs of sin.Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I [am] ready to halt,.... Meaning either that there was a proneness in him to sin; see Jeremiah 20:10; or that he was subject to affliction and adversity, as the same word is rendered in Psalms
Read John Gill on Psalms 38 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I am ready to halt, and my sorrow is continually before me. For I am ready to halt - perpetually I am all but so disabled as not to stand upright and walk anymore. So Psalms 35:15, margin.
Read Robert Jamieson on Psalms 38 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleReady to halt; just falling into utter destruction; see ; and therefore if thou dost not help me speedily, it will be too late. My sorrow is continually before me; I am deeply and constantly sensible of thy just hand, and of my sins, the cause of it; wherewith I shall be overwhelmed, if thou dost not prevent it.
Read Matthew Poole on Psalms 38 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:17 For I [am] ready to halt, and my sorrow [is] continually before me.Ver. 17. For I am ready to halt] i.e. To misbehave mysetf and so to mar a good cause by ill-managing it, and then what will become of thy great name? This is a very forcible motive to prevail with a jealous and just God. And my sorrow is continually before me] That is, my sin, as Ecclesiastes 11:10 : or, my sorrow, but much more my sin the cause of it.
Read John Trapp on Psalms 38 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. For I am ready to halt] Literally, I am prepared to halt. So completely infirm is my soul, that it is impossible for me to take one right step in the way of righteousness, unless strengthened by thee.
Read AdamClarke on Psalms 38 →
CambridgeThe Cambridge Bible for Schools and Colleges17. For &c.] A further argument for a speedy hearing. For the metaphor cp. Psalms 35:15. my sorrow &c.] I.e. my suffering is unceasingly present with me. Cp. Psalms 51:3.
Read Cambridge on Psalms 38 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor I am ready to halt - Margin, as in Hebrew, “for halting.” The word from which the word used here is derived means properly to lean on one side, and then to halt or limp.
Read Albert Barnes on Psalms 38 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. I am ready to halt—The idea is, literally, My fall is certain; that is, humanly speaking, nothing is left for me but inevitable ruin, or help from God.
Read Daniel Denison Whedon on Psalms 38 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For I am ready to fall, and my pain is ever with me.
For I am ready to fall. My pain is continually before me.
For I am ready to fall, and my pain is ever with me.
For I am about to stumble, and I am in constant pain.
Tyndale line
For I am ready to halt, and my sorrow is continually before me.
For I am ready to fall, And my sorrow is continually before me.
For I am ready to halt, and my sorrow is continually before me.
For I am ready to halt, and my sorrow is continually before me.
Surely I am ready to halte, and my sorow is euer before me.
Strictly literal
For I am ready to halt, and my pain is continually before me.
For I am ready to halt, And my pain [is] before me continually.
For I am ready to halt, || And my pain [is] continually before me.
(38:18) For I am prepared for [my] downfall, and my pain is continually before me.
For I am about to stumble, and I am in constant pain.
Simplified
For I'm about ready to collapse—the pain never stops.
My feet are near to falling, and my sorrow is ever before me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as כִּֽי־ אֲ֭נִי לְצֶ֣לַע נָכ֑וֹן וּמַכְאוֹבִ֖י נֶגְדִּ֣י תָמִֽיד׃, while the Septuagint matches 6 of the 7 words, indicating strong agreement between the two texts. The Dead Sea Scrolls contain only one word from the verse, with the rest supplied by an editor, showing a gap in the text.
כִּֽי־ אֲ֭נִי לְצֶ֣לַע נָכ֑וֹן וּמַכְאוֹבִ֖י נֶגְדִּ֣י תָמִֽיד׃
6 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.
[אמרתי] [פן] [ישמחו] [ל׳י] [במוט] [רגל׳י] [על׳י] יגדילו
1 word on the leather — 7 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 38:17
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
צֶ֫לַע (tsela`) refers to a state of limping or stumbling, suggesting a physical or metaphorical adversity. The word is derived from a related term and is noted for its figurative use in describing hardship. It appears in contexts where movement is impaired or hindered.
צֶ֫לַע n.[m.] limping, stumbling
base
H6761 צֶ֫לַע
6761 tsela` tseh'-lah
from 6760; a limping or full (figuratively):--adversity,
halt(-ing).
see HEBREW for 06760
צֶ֫לַע (tse.la) — stumbling.
limping, stumbling
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
HVNrmsa — Verb · Niphal · participle (active) masculine singularHVNrmsa
The Hebrew word מַכְאוֹב (mak'ob) means pain, encompassing both physical and mental anguish. It is derived from a root meaning to be in distress. The term appears in contexts of grief and sorrow, notably referenced in Isaiah 53:3.
מַכְאוֹב n.m. pain
base
H4341 מַכְאוֹב pain
4341 mak'ob mak-obe'
sometimes makcowb {mak-obe'}; also (feminine Isaiah 53:3)
makfobah {mak-o-baw'}; from 3510; anguish or (figuratively)
affliction:--grief, pain, sorrow.
see HEBREW for 03510
מַכְאוֹב (makh.ov) — pain.
1) pain, sorrow
1a) pain (physical)
1b) pain (mental)
HC/Ncmsc/Sp1bs — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HAcmsc/Sp1bs — SuffixHAcmsc/Sp1bs
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
