Psalms 38:8 — Word Study
WLCנְפוּג֣וֹתִי וְנִדְכֵּ֣יתִי עַד־ מְאֹ֑ד שָׁ֝אַ֗גְתִּי מִֽנַּהֲמַ֥ת לִבִּֽי׃
BSAforkîy loinkeçel to fillmâlêʼ to roastqâlâh nothingʼayin soundnessmᵉthôm fleshbâsâr
| Greek | English | Parsing |
|---|---|---|
| נְפוּג֣וֹתִי | I am numb | Verb, Niphal, perfect first person common singular |
| וְנִדְכֵּ֣יתִי | and I am crushed | Conjunction, verb niphal perfect first person common singular |
| עַד־ | up to | Preposition |
| מְאֹ֑ד | muchness | |
| שָׁ֝אַ֗גְתִּי | I roar | Verb, Qal, perfect first person common singular |
| מִֽנַּהֲמַ֥ת | from [the] groaning of | Preposition, noun common feminine singular construct |
| לִבִּֽי׃ | heart my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am numb and badly crushed; I groan in anguish of heart. |
| KJV | I am feeble and sore broken: I have roared by reason of the disquietness of my heart. |
| ASV | I am faint and sore bruised: I have groaned by reason of the disquietness of my heart. |
| YLT | I have been feeble and smitten — unto excess, I have roared from disquietude of heart. |
| WEB | I am faint and severely bruised. I have groaned by reason of the anguish of my heart. |
| BBE | I am feeble and crushed down; I gave a cry like a lion because of the grief in my heart. |
The translations agree on the meaning of נְפוּג֣וֹתִי — see How Translations Differ.
The sentence is built around the main clauses expressing the speaker's state of being, with additional phrases providing context and depth.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכִּי
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 38:8
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 38:8 is part of a lament where the psalmist expresses profound sorrow and physical suffering. The verses surrounding it describe the speaker's pain and emotional turmoil, emphasizing a deep sense of anguish before God. This lament reflects the human experience of distress and the need for divine attention and relief.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:1–2 | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| 2 | Psalm 32:3 | When I kept silent, my bones became brittle from my groaning all day long. |
| 3 | Job 3:24 | I sigh when food is put before me, and my groans pour out like water. |
| 4 | Job 30:28 | I go about blackened, but not by the sun. I stand up in the assembly and cry for help. |
| 5 | Isaiah 59:11 | We all growl like bears and moan like doves. We hope for justice, but find none, for salvation, but it is far from us. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נְפוּג֣וֹתִי, ne.fu.Go.tigenerated
The verb נְפוּג֣וֹתִי (nefuGoTi) is in the Niphal form, indicating a state of being made numb or feeble. It conveys a sense of weakness and helplessness, emphasizing the emotional and physical toll of suffering. This word captures the essence of feeling overwhelmed and incapacitated by pain.
The root פּוּג (pug) suggests a lack of vitality, reinforcing the theme of being crushed under burdens. The use of this verb in the context of lament highlights the depth of the psalmist's despair.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as I am numb, which aligns with other translations such as the KJV and ASV.
Sentence Structuregenerated
The verse is structured around three main clauses, with the finite verbs נְפוּג֣וֹתִי (I am numb), וְנִדְכֵּ֣יתִי (and I am crushed), and שָׁ֝אַ֗גְתִּי (I roar) forming the core of the expression of suffering. The prepositional phrase מִֽנַּהֲמַ֥ת (from [the] groaning of) adds depth to the emotional context.
The arrangement emphasizes the speaker's state of being and the intensity of their anguish, with the verbs presenting a progression of distress.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew נְפוּג֣וֹתִי with ὅτι (because), which shifts the focus slightly by introducing a causal relationship. This choice may reflect an interpretation of the psalmist's condition as a result of their emotional turmoil.
The Greek rendering conveys the same sense of suffering but does so with a different syntactic structure, highlighting the psalmist's plea for understanding.
In plain words — the whole versegenerated
Psalm 38:8 expresses the psalmist's deep pain and suffering. They feel numb and crushed, crying out in anguish from their heart. This verse captures the intense emotional struggle and the need for God's attention in times of distress.
Frequently Asked Questionsgenerated
Being numb here refers to a state of emotional and physical weakness, indicating that the speaker feels overwhelmed and unable to cope with their pain.
This verse is part of a larger lament where the speaker expresses their suffering and seeks God's help, highlighting the depth of their distress.
The emotions in this verse include anguish, despair, and a sense of being crushed under the weight of pain, reflecting a deep need for relief.
This verse can encourage individuals to acknowledge their own struggles and seek comfort from God during times of distress, just as the psalmist does.
Reflection Questionsgenerated
- In what ways have I experienced feelings of numbness or weakness in my own life?
- How can I express my pain and struggles to God as the psalmist does?
- What does it mean to me to cry out in anguish from my heart?
- How can I support others who are feeling crushed or overwhelmed?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reference this verse to discuss the themes of weakness and suffering in the psalmist's experience.
"I have become feeble, and am bowed down greatly" [Psalms 38:8].Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am feeble,.... Both in body, natural strength being weakened by the affliction, and dried up like a potsherd by the heat of the distemper; and in soul, being weak in the exercise of faith and other graces.
Read John Gill on Psalms 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am feeble and sore broken: I have roared by reason of the disquietness of my heart. I have roared by reason of the disquietness of my heart.
Read Robert Jamieson on Psalms 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRoared, like a bear or a lion, through extreme pain and misery. By reason of the disquietness of my heart; for the great anxiety and torment of my mind, caused by the deep sense of my sins, and of God’ s wrath, and of the sad issue of my disease; which being added to my bodily pains, makes them more intolerable.
Read Matthew Poole on Psalms 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:8 I am feeble and sore broken: I have roared by reason of the disquietness of my heart.Ver. 8. I am feeble and sore broken] Through the length and nature of my distemper, Isaiah 38:10; Isaiah 38:12. The same Hebrew word signifieth pining sickness and a thrum, because of the thinness and weakness of it. I have roared] But not repined. This nature prompteth to, when we are in extremity; and grace is not against it.
Read John Trapp on Psalms 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) I am feeble and sore broken.—Better, I am become deadly cold, and am quite worn out.Disquietness.—Properly, roaring. Thus, of the sea (Isaiah 5:30), of lions (Proverbs 19:12; Proverbs 20:2). A very slight alteration once suggested by Hitzig, but since abandoned, would give here, “I roared more than the roaring of a lion.”
Read Charles John Ellicott on Psalms 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. I am feeble and sore broken] I am so exhausted with my disease that I feel as if on the brink of the grave, and unfit to appear before God; therefore "have I roared for the disquietness of my heart." That David describes a natural disease here cannot reasonably be doubted; but what that disease was, who shall attempt to say? However, this is evident, that whatever it was, he most deeply deplored the cause of it; and as he worthily lamented it, so he found mercy at the hand of God. It would be easy to show a disease of which what he here enumerates are the very general symptoms; but I forbear, because in this I might attribute to one what, perhaps, in Judea would be more especially…
Read AdamClarke on Psalms 38 →CambridgeThe Cambridge Bible for Schools and Colleges8. I am faint and sore bruised (R.V.). Cp. Psalms 51:8; Isaiah 53:5; Isaiah 53:10. I have roared &c.] Lit. I have roared (Psalms 22:1; Psalms 32:3; Job 3:24) from the moaning of my heart. The inward moaning of his heart must needs find utterance in loud cries of distress.
Read Cambridge on Psalms 38 →Albert Barnes1798–1870Barnes' Notes on the BibleI am feeble - The word used here means properly to be cold, or without warmth; and then, to be torpid or languid. Compare Genesis 45:26.
Read Albert Barnes 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
I am numb and badly crushed; I groan in anguish of heart.
I am faint and severely bruised. I have groaned by reason of the anguish of my heart.
I am numb and badly crushed; I groan in anguish of heart.
I am numb with pain and severely battered; I groan loudly because of the anxiety I feel.
Tyndale line
I am feeble and sore broken: I have roared by reason of the disquietness of my heart.
I am faint and sore bruised: I have groaned by reason of the disquietness of my heart.
I am faint and sore bruised: I have roared by reason of the disquietness of my heart.
I am feeble and grievously broken: I have roared by reason of the disquietness of my heart.
I am weakened and sore broken: I roare for the very griefe of mine heart.
Strictly literal
I am faint and broken beyond measure; I roar by reason of the agitation of my heart.
I have been feeble and smitten — unto excess, I have roared from disquietude of heart.
I have been feeble and struck—to excess, || I have roared from disquietude of heart.
(38:9) I am made faint and crushed to the utmost; I cry aloud because of the groaning of my heart.
I am numb and utterly crushed; I groan because of the anguish of my heart.
From the Latin
And now what is my hope? is it not the Lord? and my substance is with thee.
Simplified
I'm worn out, totally down. I groan because of the anguish I feel in my heart.
I am feeble and crushed down; I gave a cry like a lion because of the grief in my heart.
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 align closely, with all seven words matched. The Dead Sea Scrolls contain a fragment that supports the essence of the verse, although it is partially restored.
נְפוּג֣וֹתִי וְנִדְכֵּ֣יתִי עַד־ מְאֹ֑ד שָׁ֝אַ֗גְתִּי מִֽנַּהֲמַ֥ת לִבִּֽי׃
7 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.
[ואין] מתם בבשר׳י
3 words of the verse are on this fragment — 1 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 38:8
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.
פּוּג (pug) is a Hebrew verb meaning to grow numb or be feeble. It can describe a state of being sluggish or helpless, particularly in the Qal form, and in the Niphal form, it conveys a sense of being benumbed or crushed. The entries consistently emphasize the themes of weakness and lack of vitality.
[פּוּג] vb. grow numb
Qal of hand, i.e drop helpless
Niph. I am benumbed and crushed
base
H6313 [פּוּג] grow numb
6313 puwg poog
a primitive root; to be sluggish:--cease, be feeble, faint,
be slacked.
פּוּג (pug) — be numb.
1) to grow numb, be feeble, be benumbed
1a) (Qal) to be feeble
1b) (Niphal) to be benumbed
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
דָּכָה (dakah) is a Hebrew verb meaning to crush or be crushed, with implications of physical or mental collapse. It appears in various forms, including Qal (to be crushed), Niphal (to be contrite), and Piel (to crush down). The entries suggest a range of meanings related to breaking or being broken, but do not specify any particular verses.
[דָּכָה] vb. id. (only ψ);
Qal dub. and he is crushed, or and he croucheth
Niph. be crushed, broken; be contrite
Pi. crush down
base
H1794 דָּכָה
1794 dakah daw-kaw'
a primitive root (compare 1790, 1792); to collapse (phys. or
mentally):--break (sore), contrite, crouch.
see HEBREW for 01790
see HEBREW for 01792
דָּכָה (da.khah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Qal) to be crushed, collapse
1b)(Niphal) to be crushed, be contrite, be broken
1c) (Piel)
1c1) to crush down
1c2) to crush to pieces
HC/VNp1cs — Conjunction · verb niphal perfect first person common singularHC/VNp1cs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
The Hebrew word שָׁאַג (sha'ag) means 'to roar' and is derived from a primitive root. It covers the action of roaring, particularly in contexts involving a lion, a conqueror, or a cry of distress. The entries consistently emphasize the powerful nature of the sound, but do not provide specific verse references.
H7580 שָׁאַג roar
7580 sha'ag shaw-ag'
a primitive root; to rumble or moan:--X mightily, roar.
שָׁאַג (sha.ag) — to roar.
1) (Qal) to roar
1a) of lion, conqueror, Jehovah, cry of distress
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
נְהָמָה (nehamah) refers to sounds of distress, such as growling or groaning. It is a feminine noun derived from a related term, נְהָמָה (H5099), and encompasses meanings like disquietness and roaring. The entries consistently highlight its association with vocal expressions of discomfort.
[נְהָמָה] n.f. growling, groaning
base
H5100 [נְהָמָה] growling, groaning
5100 nhamah neh-haw-maw'
feminine of 5099; snarling:--disquietness, roaring.
see HEBREW for 05099
נְהָמָה (ne.ha.mah) — groaning.
growling, groaning
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs