Psalms 105:15
Psalms 105:15 in Multiple Translations
“Do not touch My anointed ones! Do no harm to My prophets!”
Saying, Touch not mine anointed, and do my prophets no harm.
Saying, Touch not mine anointed ones, And do my prophets no harm.
Saying, Put not your hand on those who have been marked with my holy oil, and do my prophets no wrong.
“Don't touch my chosen people; don't harm my prophets!”
Touche not mine anointed, and doe my Prophets no harme.
'Strike not against Mine anointed, And to My prophets do not evil.'
“Don’t touch my anointed ones! Do my prophets no harm!”
Saying , Touch not my anointed, and do my prophets no harm.
And he gave them their request: and sent fulness into their souls.
“Do not do harm the people whom I have chosen! Do not harm my prophets!”
Berean Amplified Bible — Psalms 105:15
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Psalms 105:15 Interlinear (Deep Study)
BIB
HEB
אַֽל
תִּגְּע֥וּ
בִ/מְשִׁיחָ֑/י
וְ֝/לִ/נְבִיאַ/י
אַל
תָּרֵֽעוּ
אַֽל
ʼal
H408
not
Part
תִּגְּע֥וּ
nâgaʻ
H5060
to touch
V-Qal-Juss-2mp
בִ/מְשִׁיחָ֑/י
mâshîyach
H4899
anointed
Prep | N-mp | Suff
וְ֝/לִ/נְבִיאַ/י
nâbîyʼ
H5030
prophet
Conj | Prep | N-mp | Suff
אַל
ʼal
H408
not
Part
תָּרֵֽעוּ
râʻaʻ
H7489
be evil
V-Hiphil-Juss-2mp
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Psalms 105:15
אַֽל
ʼal
H408
"not"
Part
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Definition: 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)
Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.
תִּגְּע֥וּ
nâgaʻ
H5060
"to touch"
V-Qal-Juss-2mp
This Hebrew word means to touch or reach something, and can also mean to strike or defeat someone. It is used in Exodus to describe God's power and in Psalms to describe human emotions. The word has various translations, including beat, bring, and plague.
Definition: 1) to touch, reach, strike 1a) (Qal) 1a1) to touch 1a2) to strike 1a3) to reach, extend to 1a4) to be stricken 1a4a) stricken (participle) 1b) (Niphal) to be stricken, be defeated 1c) (Piel) to strike 1d) (Pual) to be stricken (by disease) 1e) (Hiphil) to cause to touch, reach, approach, arrive 1e1) to cause to touch, apply 1e2) to reach, extend, attain, arrive, come 1e3) to approach (of time) 1e4) to befall (of fate)
Usage: Occurs in 142 OT verses. KJV: beat, ([idiom] be able to) bring (down), cast, come (nigh), draw near (nigh), get up, happen, join, near, plague, reach (up), smite, strike, touch. See also: Genesis 3:3; 2 Chronicles 3:12; Psalms 32:6.
בִ/מְשִׁיחָ֑/י
mâshîyach
H4899
"anointed"
Prep | N-mp | Suff
Messiah means anointed one, referring to a king, priest, or the Messiah in the Bible. It describes someone set apart for a special purpose. The term is used in the Old Testament to describe kings and priests, and in the New Testament to describe Jesus.
Definition: 1) anointed, anointed one 1a) of the Messiah, Messianic prince 1b) of the king of Israel 1c) of the high priest of Israel 1d) of Cyrus 1e) of the patriarchs as anointed kings
Usage: Occurs in 38 OT verses. KJV: anointed, Messiah. See also: Leviticus 4:3; 2 Samuel 22:51; Psalms 2:2.
וְ֝/לִ/נְבִיאַ/י
nâbîyʼ
H5030
"prophet"
Conj | Prep | N-mp | Suff
A prophet is someone who speaks for God, like a spokesperson. This word is used in the Bible to describe true and false prophets, like those in 1 and 2 Kings.
Definition: 1) spokesman, speaker, prophet 1a) prophet 1b) false prophet 1c) heathen prophet Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Usage: Occurs in 288 OT verses. KJV: prophecy, that prophesy, prophet. See also: Genesis 20:7; 2 Kings 24:2; Psalms 51:2.
אַל
ʼal
H408
"not"
Part
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Definition: 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)
Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.
תָּרֵֽעוּ
râʻaʻ
H7489
"be evil"
V-Hiphil-Juss-2mp
This word means to shatter or break something into pieces, making it useless or bad. It can also mean to afflict or displease someone.
Definition: 1) to be bad, be evil 1a)(Qal) 1a1) to be displeasing 1a2) to be sad 1a3) to be injurious, be evil 1a4) to be wicked, be evil (ethically) 1b) (Hiphil) 1b1) to do an injury or hurt 1b2) to do evil or wickedly 1b3) mischief (participle)
Usage: Occurs in 99 OT verses. KJV: afflict, associate selves (by mistake for H7462 (רָעָה)), break (down, in pieces), [phrase] displease, (be, bring, do) evil (doer, entreat, man), show self friendly (by mistake for H7462 (רָעָה)), do harm, (do) hurt, (behave self, deal) ill, [idiom] indeed, do mischief, punish, still, vex, (do) wicked (doer, -ly), be (deal, do) worse. See also: Genesis 19:7; Psalms 27:2; Psalms 2:9.
Study Notes — Psalms 105:15
Show Verse Quote Highlights
- Context
- Cross References
- Psalms 105:15 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Psalms 105:15
- Jamieson-Fausset-Brown on Psalms 105:15
- Matthew Poole's Commentary on Psalms 105:15
- Trapp's Commentary on Psalms 105:15
- Ellicott's Commentary on Psalms 105:15
- Adam Clarke's Commentary on Psalms 105:15
- Cambridge Bible on Psalms 105:15
- Barnes' Notes on Psalms 105:15
- Whedon's Commentary on Psalms 105:15
- Sermons on Psalms 105:15
Context — Tell of His Wonders
13they wandered from nation to nation, from one kingdom to another.
14He let no man oppress them; He rebuked kings on their behalf:
15“Do not touch My anointed ones! Do no harm to My prophets!”
16He called down famine on the land and cut off all their supplies of food. 17He sent a man before them— Joseph, sold as a slave.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 2:8 | For this is what the LORD of Hosts says: “After His Glory has sent Me against the nations that have plundered you—for whoever touches you touches the apple of His eye— |
| 2 | Genesis 26:11 | So Abimelech warned all the people, saying, “Whoever harms this man or his wife will surely be put to death.” |
| 3 | Genesis 20:7 | Now return the man’s wife, for he is a prophet; he will pray for you and you will live. But if you do not restore her, be aware that you will surely die—you and all who belong to you.” |
| 4 | 1 John 2:27 | And as for you, the anointing you received from Him remains in you, and you do not need anyone to teach you. But just as His true and genuine anointing teaches you about all things, so remain in Him as you have been taught. |
| 5 | Genesis 49:8–33 | Judah, your brothers shall praise you. Your hand shall be on the necks of your enemies; your father’s sons shall bow down to you. Judah is a young lion— my son, you return from the prey. Like a lion he crouches and lies down; like a lioness, who dares to rouse him? The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his. He ties his donkey to the vine, his colt to the choicest branch. He washes his garments in wine, his robes in the blood of grapes. His eyes are darker than wine, and his teeth are whiter than milk. Zebulun shall dwell by the seashore and become a harbor for ships; his border shall extend to Sidon. Issachar is a strong donkey, lying down between the sheepfolds. He saw that his resting place was good and that his land was pleasant, so he bent his shoulder to the burden and submitted to labor as a servant. Dan shall provide justice for his people as one of the tribes of Israel. He will be a snake by the road, a viper in the path that bites the horse’s heels so that its rider tumbles backward. I await Your salvation, O LORD. Gad will be attacked by raiders, but he will attack their heels. Asher’s food will be rich; he shall provide royal delicacies. Naphtali is a doe set free that bears beautiful fawns. Joseph is a fruitful vine— a fruitful vine by a spring, whose branches scale the wall. The archers attacked him with bitterness; they aimed at him in hostility. Yet he steadied his bow, and his strong arms were tempered by the hands of the Mighty One of Jacob, in the name of the Shepherd, the Rock of Israel, by the God of your father who helps you, and by the Almighty who blesses you, with blessings of the heavens above, with blessings of the depths below, with blessings of the breasts and womb. The blessings of your father have surpassed the blessings of the ancient mountains and the bounty of the everlasting hills. May they rest on the head of Joseph, on the brow of the prince of his brothers. Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.” These are the tribes of Israel, twelve in all, and this was what their father said to them. He blessed them, and he blessed each one with a suitable blessing. Then Jacob instructed them, “I am about to be gathered to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. The cave is in the field of Machpelah near Mamre, in the land of Canaan. This is the field Abraham purchased from Ephron the Hittite as a burial site. There Abraham and his wife Sarah are buried, there Isaac and his wife Rebekah are buried, and there I buried Leah. The field and the cave that is in it were purchased from the Hittites.” When Jacob had finished instructing his sons, he pulled his feet into the bed and breathed his last, and he was gathered to his people. |
| 6 | Genesis 48:19–20 | But his father refused. “I know, my son, I know!” he said. “He too shall become a people, and he too shall be great; nevertheless, his younger brother shall be greater than he, and his offspring shall become a multitude of nations.” So that day Jacob blessed them and said: “By you shall Israel pronounce this blessing: ‘May God make you like Ephraim and Manasseh.’” So he put Ephraim before Manasseh. |
| 7 | Genesis 27:39–40 | His father Isaac answered him: “Behold, your dwelling place shall be away from the richness of the land, away from the dew of heaven above. You shall live by the sword and serve your brother. But when you rebel, you will tear his yoke from your neck.” |
| 8 | 1 Kings 19:16 | You are also to anoint Jehu son of Nimshi as king over Israel and Elisha son of Shaphat from Abel-meholah to succeed you as prophet. |
Psalms 105:15 Summary
This verse is a reminder that God is very protective of the people He has chosen and called for a special purpose. He warns others not to hurt or harm them, because they belong to Him. This is similar to when God said in Jeremiah 31:3, 'I have loved you with an everlasting love.' God's love and care for us is like a shield of protection, and when we trust in Him, we can have confidence that He will take care of us, just like He did for the Israelites in Psalms 105:14-15.
Frequently Asked Questions
What does it mean to be an 'anointed one' in the context of Psalms 105:15?
In the Bible, an anointed one refers to a person set apart by God for a specific purpose, such as a king or a prophet, as seen in 1 Samuel 16:13 and Isaiah 61:1.
Why does God warn against harming His prophets?
God warns against harming His prophets because they are His messengers, speaking on His behalf, and to harm them is to reject God Himself, as seen in Luke 10:16 and Acts 7:51-52.
How does this verse relate to the concept of persecution in the Bible?
This verse highlights God's special protection over His people, and how persecution of them is taken personally by God, as seen in Matthew 25:40 and Acts 9:4-5.
What is the significance of God 'rebuking kings' on behalf of His people?
God rebuking kings on behalf of His people demonstrates His sovereign power and care for those who belong to Him, as seen in Psalms 105:14 and Proverbs 21:1.
Reflection Questions
- What does it mean for me to be 'anointed' by God, and how should I live out this calling?
- How can I show respect and care for those who are prophets or messengers of God in my life?
- In what ways can I be sensitive to the Holy Spirit's leading, so as not to 'harm' or 'touch' what God is doing in the lives of others?
- What are some ways I can trust in God's protection and care, even in the face of persecution or hardship, like the Israelites in Psalms 105?
Gill's Exposition on Psalms 105:15
Saying, Touch not mine anointed,.... Or, "mine anointed ones"; my Christs, as Abraham, Isaac, and Jacob, were, who, though not anointed with material oil, yet were all that, that such were, who in
Jamieson-Fausset-Brown on Psalms 105:15
Saying, Touch not mine anointed, and do my prophets no harm. (Saying), Touch not mine anointed - a verbal allusion to Genesis 26:11. "Mine anointed" is (Hebrew) plural, and is explained by "prophets" in the next clause.
Matthew Poole's Commentary on Psalms 105:15
Touch not; hurt not, as this word is used of these very persons, ,29, and elsewhere. Mine anointed; my prophets, as the next words explain it, to wit, Abraham, and Isaac, and Jacob, as is evident; who are called God’ s anointed, because they were eminently blessed of God, and consecrated to be his peculiar people, and to be kings and priests in their families, and replenished with the gifts and graces of the Holy Ghost, in respect whereof many persons are said to be anointed in Scripture who never had any material oil applied to them, as . And they are called prophets, because God did familiarly converse with them, and revealed his mind and will to them, and by them to others; and because they were instructors or teachers of others in the true religion. See 20:7.
Trapp's Commentary on Psalms 105:15
Psalms 105:15 [Saying], Touch not mine anointed, and do my prophets no harm.Ver. 15. Touch not mine anointed, &c.] This God speaketh not of kings, but to kings, concerning his people who have an unction from the Father, being sanctified and set apart for his peculiar. To touch these is to touch the apple of God’ s eye, Zechariah 2:8; they are sacred persons. And do my prophets no harm] The patriarchs were such, Genesis 20:7, so are still all godly ministers, whom they who harm by word or deed have not so much knowledge as Pilate’ s wife had in a dream. See Psalms 14:4.
Ellicott's Commentary on Psalms 105:15
(15) Anointed.—In the plural, “my anointed ones.” As referring to the patriarchs, the expression is not technical, since they were never, like priests, prophets, and kings in later times, actually anointed. But the terms being sometimes applied to the covenant people as a whole (see Psalms 89:38; Psalms 89:51), its application to the founders of the race, especially those to whom the “promises came,” is very just. As to the term “prophet,” the poet found it expressly conferred on Abraham in Genesis 20:7.
Adam Clarke's Commentary on Psalms 105:15
Verse 15. Touch not mine anointed] It is supposed that the patriarchs are here intended; but the whole people of Israel may be meant. They were a kingdom of priests and kings unto God; and prophets, priests, and kings were always anointed.
Cambridge Bible on Psalms 105:15
15. Jehovah’s words. Saying is rightly supplied. Touch not] The phrase is suggested by Genesis 20:6; cp. Psalms 26:11. mine anointed ones … my prophets] The patriarchs were not actually anointed, but the term is applied to them as bearing the seal of a Divine consecration in virtue of which their persons were sacred and inviolable. Abraham is called a prophet in Genesis 20:7 as an intercessor, and the term is applied to the patriarchs generally as the recipients of Divine revelation. 16 ff. The events which led to the migration of Jacob into Egypt.
Barnes' Notes on Psalms 105:15
Saying, Touch not mine anointed - That is, This was the language of his “providence.” It was as though God had said this.
Whedon's Commentary on Psalms 105:15
15. Anointed—The “anointed” was the one set apart to a special purpose or office, whether as king, priest, or prophet, by pouring oil upon the head.
Sermons on Psalms 105:15
| Sermon | Description | |
|---|---|---|
|
How to Deal With Vandals by Denis Lyle | Denis Lyle preaches on how to deal with vandals, drawing parallels between the church under attack in Revelation and a modern-day church facing hostility. He discusses the story of |
|
Touch Not Mine Anointed, and Do My Prophets No Harm by A.B. Simpson | A.B. Simpson emphasizes the grave consequences of speaking against God's servants, likening it to playing with dangerous forces. He warns that slander and gossip can lead to person |
|
We Need Never Be Discouraged (Kannada) by Zac Poonen | This sermon emphasizes the importance of understanding Satan's tactics, particularly focusing on discouragement as one of his main weapons against young people. It highlights the n |
|
Blood on the Moon by David Davis | This sermon delves into the spiritual battle in the Middle East, contrasting the shedding of blood in the region with the sacrificial blood of Jesus. It emphasizes the need for a f |
|
|
Enlightenment on Resurrection Life by Zac Poonen | This sermon emphasizes the importance of faith in believing that God is a rewarder of those who diligently seek Him. It challenges listeners to examine their faith by questioning i |
|
This Thing Is From Me by Charles E. Cowman | Charles E. Cowman preaches about finding comfort and purpose in life's disappointments by recognizing that every circumstance, whether good or challenging, is orchestrated by God f |
|
The New Anti-Semitism by Art Katz | Art Katz addresses the alarming rise of anti-Semitism, which he describes as 'the new anti-Semitism,' highlighting its resurgence in mainstream society, including universities and |