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Psalms 38:8

in Psalms 38

I am numb and badly crushed; I groan in anguish of heart.

BSB

The same verse in ASV and KJV ▾

ASV

I am faint and sore bruised: I have groaned by reason of the disquietness of my heart.

KJV

I am feeble and sore broken: I have roared by reason of the disquietness of my heart.

This verse in Psalms 38

Commentary

16 notes on this verse

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 2 (1870)

I am feeble. The original is "benumbed, "or frozen, such strange incongruities and contradictions meet in a distracted mind and a sick body—it appears to itself to be alternately parched with heat and pinched with cold. Like souls in the Popish fabled Purgatory, tossed from burning furnaces into thick ice, so tormented hearts rush from one extreme to the other, with equal torture in each. A heat of fear, a chill of horror, a flaming desire, a horrible insensibility—by these successive miseries a convinced sinner is brought to death's door. And sore broken.

This site's exposition

foul and festering

on Psalms 38:5-8

The wounds are foul and festering, and the cause given is his own sinful folly. Gill notes the word behind the pain in the loins carries the sense of burning. He is bent, brought low, and mourning all day long.

This site's exposition

I am numb and badly crushed

After the burning of verse 7 comes cold. Albert Barnes notes the word for numb means cold or without warmth, and he compares Genesis 45:26. Charles Spurgeon saw a sick man tossed between heat and cold, and Barnes notes the word behind anguish means a roaring, as of the sea.

The record, by era

The Church Fathers3 voices

A commentator

Augustine of Hippo

Exposition on Psalm 38 · Written before 430.

proposed

"I am become feeble, and am bowed down greatly" [Psalm 38:8]. He who calls to mind the transcendent height of the Sabbath, sees how "greatly" he is himself "bowed down." For he who cannot conceive what is that height of rest, sees not where he is at present. Therefore another Psalm hath said, "I said in my trance, I am cast out of the sight of Thine eyes." For his mind being taken up thither, he beheld something sublime; and was not yet entirely there, where what he beheld was; and a kind of flash, as it were, if one may so speak, of the Eternal Light having glanced upon him, when he perceived that he was not yet arrived at this, which he was able after a sort to understand, he saw where he himself was, and how he was cramped and "bowed down" by human infirmities. And he says, "I said in my trance, I am cast out of the sight of Thine eyes." Such is that certain something which I saw in my trance, that thence I perceive how far off I am, who am not already there. He was already there who said that he was "caught up into the third Heaven, and there heard unspeakable words, which it is not lawful for a man to utter." But he was recalled to us, in order that, as requiring to be made perfect, he might first mourn his infirmity, and afterwards be clothed with might. Yet encouraged for the ministration of his office by having seen somewhat of those things, he goes on saying, "I heard unspeakable words, which it is not lawful for a man to utter." Now then what use is it for you to ask, either of me or of any one, the "things which it is not lawful for man to utter." If it was not lawful for him to utter them, to whom is it lawful to hear them? […]
Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh …
Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh …

The Medieval Church2 voices

A commentator

Thomas Aquinas

Exposition on the Psalms of David · Written before 1274.

proposed

"Afflicted." Here he sets forth the magnitude of the sorrow. And first he sets forth such magnitude. Second, he sets forth a sign of it, at "I roared." He posited two things regarding sorrow. The first, that he is saddened. The second, that he is …

A commentator

Bonaventure

Itinerarium Mentis in Deum, Prologue · Written in the 13th century.

proposed

For no one is in any way disposed to divine contemplations, which lead to mental transports, unless with Daniel he be a man of desires. But desires are inflamed in us in a twofold manner, namely through the cry of prayer, which makes one roar …
8 more voices on this verse

The Puritans and the Awakening3 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

The way to keep the heart quiet is to keep ourselves in the love of God and to do nothing to offend him. He acknowledges his sin to be the procuring provoking cause of all his troubles, and groans more under the load of guilt than any other load,

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

Herein David, in his sufferings, was a type of Christ, who, being in his agony, cried out, My soul is exceedingly sorrowful. This is a sorer affliction than any other in this world; whatever God is pleased to lay upon us, we have no reason to complain as long as he preserves to us the use of our reason and the peace of our consciences.
I 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.

The Nineteenth Century5 voices

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

The loathsomeness, corruption, and wasting torture of severe physical disease set forth his mental anguish [Ps 38:6]. It is possible some bodily disease was connected. The loins are the seat of strength.

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 2 (1870)

proposed

I am feeble. The original is "benumbed, "or frozen, such strange incongruities and contradictions meet in a distracted mind and a sick body—it appears to itself to be alternately parched with heat and pinched with cold. Like souls in the Popish fabled Purgatory, tossed from burning furnaces into thick ice, so tormented hearts rush from one extreme to the other, with equal torture in each. A heat of fear, a chill of horror, a flaming desire, a horrible insensibility—by these successive miseries a convinced sinner is brought to death's door. And sore broken. Crushed as in a mill, pounded as in a mortar. The body of the sick man appears to be all out of joint and smashed into a palpitating pulp, and the soul of the desponding is in an equally wretched case; as a victim crushed under the car of Juggernaut, such is a soul over whose conscience the wheels of divine wrath have forced their awful way. I have roared by reason of the disquietness of my heart. Deep and hoarse is the voice of sorrow, and often inarticulate and terrible. The heart learns groanings which cannot be uttered, and the voice fails to tone and tune itself to human speech. When our prayers appear to be rather animal than spiritual, they are none the less prevalent with the pitiful Father of mercy. He hears the murmur of the heart and the roaring of the soul because of sin, and in due time he comes to relieve his afflicted. The more closely the preceding portrait of an awakened soul is studied in the light of experience, the more will its striking accuracy appear. It cannot be a description of merely outward disorder, graphic as it might then be; it has a depth and pathos in it which only the soul's mysterious and awful agony can fully match.

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 2 (1870)

proposed

I am feeble. The original is "benumbed, "or frozen, such strange incongruities and contradictions meet in a distracted mind and a sick body—it appears to itself to be alternately parched with heat and pinched with cold. Like souls in the Popish fabled Purgatory, tossed from burning furnaces into thick ice, so tormented hearts rush from one extreme to the other, with equal torture in each. A heat of fear, a chill of horror, a flaming desire, a horrible insensibility—by these successive miseries a convinced sinner is brought to death's door. And sore broken.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

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 descriptive of another.
I am feeble - The word used here means properly to be cold, or without warmth; and then, to be torpid or languid. Compare Gen 45:26. Would not this be well represented by the idea of a “chill?” And sore broken - This word means to break in pieces; to beat small; to crush; and then it may be used to denote being broken in spirit, or crushed by pain and sorrow: Isa 57:15; Isa 53:5; Isa 19:10. I have roared - I have cried out on account of my suffering. See the notes at Psa 22:1. By reason of the disquietness of my heart - The word here rendered “disquietness” means properly “a roaring,” as of the sea: Isa 5:30; and then, a groaning, or roaring, as of the afflicted. Here the “heart” is represented as “roaring” or “crying out.” The lips only gave utterance to the deeper groanings of the heart.

The words behind it

7 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • נְפוּג֣וֹתִיI am numb

    nefugotiH6313 →

  • וְנִדְכֵּ֣יתִיand I am crushed

    venidkeitiH1794 →5 times

  • עַד־up to

    ʾad-H5704 →1261 times

  • מְאֹ֑דmuchness

    meodH3966 →300 times

  • שָׁ֝אַ֗גְתִּיI roar

    shaagtiH7580 →20 times

  • מִֽנַּהֲמַ֥תfrom [the] groaning of

    minahamatH5100 →

  • לִבִּֽי׃heart my

    libiH3820 →595 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Psalms 32:3

    When I kept silent, my bones became brittle from my groaning all day long.

    it leads to

    • Proverbs 28:13

      He who conceals his sins will not prosper, but whoever confesses and renounces them will find mercy.

    • Psalms 38:3

      There is no soundness in my body because of Your anger; there is no rest in my bones because of my sin.

    • Psalms 22:1

      My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning?

    • Lamentations 3:8

      Even when I cry out and plead for help, He shuts out my prayer.

  • Through

    Job 30:28

    I go about blackened, but not by the sun. I stand up in the assembly and cry for help.

    it leads to

    • Psalms 43:2

      For You are the God of my refuge. Why have You rejected me? Why must I walk in sorrow because of the enemy’s oppression?

    • Psalms 38:6

      I am bent and brought low; all day long I go about mourning.

    • Psalms 42:9

      I say to God my Rock, “Why have You forgotten me? Why must I walk in sorrow because of the enemy’s oppression?”

  • Through

    Job 3:24

    I sigh when food is put before me, and my groans pour out like water.

    it leads to

    • Psalms 102:9

      For I have eaten ashes like bread and mixed my drink with tears

About Psalms

A Column of Oriental Travelers Scattered by a Dust Storm. William West, 1820–40. Wikimedia Commons. CC0.
A Column of Oriental Travelers Scattered by a Dust Storm. William West, 1820–40. Wikimedia Commons. CC0.
This page draws on 13 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Exposition on Psalm 38; Bonaventure, Itinerarium Mentis in Deum, Prologue; Charles Spurgeon, The Treasury of David, Vol. 2; Charles Spurgeon, The Treasury of David; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible; Philoxenus of Mabbug, 13 Ascetic Discourses, Discourse 7 -- Second Discourse on the Fear of God and Thomas Aquinas, Exposition on the Psalms of David.