Psalms 106:41 — Word Study
WLCוַיִּתְּנֵ֥ם בְּיַד־ גּוֹיִ֑ם וַֽיִּמְשְׁל֥וּ בָ֝הֶ֗ם שֹׂנְאֵיהֶֽם׃
BSAHe delivered themnâthan▸ [handed over, gave into the power of] into the handyâd [an open hand; strength, a side or share] of the nationsgôwy [Gentiles, non-Hebrew peoples] and those who hated themsânêʼ [felt intense dislike or hostility towards] ruledmâshal▸ [exercised dominion, had power over]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתְּנֵ֥ם | and he gave them | Verb qal sequential imperfect third person masculine singular, suffix |
| בְּיַד־ | in [the] hand of | Preposition, noun common both singular construct |
| גּוֹיִ֑ם | nations | Noun common, masculine plural absolute |
| וַֽיִּמְשְׁל֥וּ | and they ruled | Verb, Qal, sequential imperfect third person masculine plural |
| בָ֝הֶ֗ם | over them | Preposition, suffix |
| שֹׂנְאֵיהֶֽם׃ | [those who] hated them | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He delivered them into the hand of the nations, and those who hated them ruled over them. |
| KJV | And he gave them into the hand of the heathen; and they that hated them ruled over them. |
| ASV | And he gave them into the hand of the nations; And they that hated them ruled over them. |
| YLT | And giveth them into the hand of nations, And those hating them rule over them, |
| WEB | He gave them into the hand of the nations. Those who hated them ruled over them. |
| BBE | And he gave them into the hands of the nations; and they were ruled by their haters. |
All translations agree on the rendering of this verse.
The sentence has a main clause followed by a prepositional phrase and a second clause, indicating the actions of both God and the nations.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbמָשַׁל
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 106:41
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 — The Consequences of Rebelliongenerated
Psalms 106:41 describes how God delivered His people into the control of foreign nations due to their disobedience. This verse highlights the theme of divine judgment and the consequences of turning away from God, which is a recurring motif in the psalms. The surrounding verses provide context, showing the anger of the Lord against His people and their subsequent oppression by enemies, emphasizing the cycle of rebellion and redemption in Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:30 | How could one man pursue a thousand, or two put ten thousand to flight, unless their Rock had sold them, unless the LORD had given them up? |
| 2 | Judges 2:14 | Then the anger of the LORD burned against Israel, and He delivered them into the hands of those who plundered them. He sold them into the hands of their enemies all around, whom they were no longer able to resist. |
| 3 | Judges 3:8–12 | Then the anger of the LORD burned against Israel, and He sold them into the hand of Cushan-rishathaim king of Aram-naharaim, and the Israelites served him eight years. |
| 4 | Judges 4:1–2 | After Ehud died, the Israelites again did evil in the sight of the LORD. |
| 5 | Judges 6:1–6 | Again the Israelites did evil in the sight of the LORD; so He delivered them into the hand of Midian for seven years, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — וַיִּתְּנֵ֥ם, vai.yi.te.Nemgenerated
The verb נָתַן (natan) means 'to give' and is used here in the third person masculine singular form, indicating that God is the subject who gives or hands over His people. This word has a wide range of applications, including delivering, assigning, and transferring authority.
In this context, it signifies God's active role in allowing His people to fall under the power of their enemies as a consequence of their actions. The use of the verb in the imperfect tense suggests an ongoing or completed action, underscoring the seriousness of the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that God delivered His people into the hands of the nations.
Sentence Structuregenerated
The main verb is וַיִּתְּנֵ֥ם, and He gave them, which governs the entire clause. The structure includes a prepositional phrase indicating to whom they were given, followed by a second clause that describes the ruling of their enemies.
The Hebrew word order emphasizes the action of giving first, highlighting God's decisive role before introducing the subjects who exercise dominion over His people.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּתְּנֵ֥ם as αὐτοὺς (autous), meaning 'them.' This choice reflects a direct rendering of the Hebrew meaning, maintaining the focus on the people being handed over.
The Greek word for 'nations' is ἐθνῶν (ethnōn), which aligns with the Hebrew גּוֹיִ֑ם and emphasizes the identity of the oppressors as non-Hebrew peoples.
In plain words — the whole versegenerated
Psalms 106:41 tells us that God delivered His people into the hands of foreign nations because of their disobedience. The enemies who hated them ruled over them, illustrating the consequences of turning away from God.
Frequently Asked Questionsgenerated
It means that due to their rebellion, God allowed foreign nations to have power over Israel, leading to their oppression.
The nations refer to Gentiles or non-Hebrew peoples who ruled over Israel as a consequence of their disobedience.
It highlights the severity of Israel's rebellion against God, resulting in their enemies, who despised them, gaining authority.
This verse illustrates the cycle of Israel's rebellion, God's judgment, and the resulting oppression, which is a central theme throughout Psalms 106.
Reflection Questionsgenerated
- In what ways have I seen the consequences of turning away from God in my own life?
- How can understanding this verse help me recognize the importance of remaining faithful to God?
- What does this verse teach about God's control over nations and His people?
- How can I apply the lessons from Israel's history to my own spiritual journey?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine, reference this verse to discuss God's judgment and the consequences of Israel's actions.
"Insomuch that He abhorred His own inheritance; and He gave them over into the hand of the heathen: and they that hated them were lords over them" [Psalms 106:41]: "and their…Early Church Fathers on Psalms 106 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 106:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he gave them into the hand of the Heathen,.... In the times of the judges; as into the hands of the Mesopotamians, Moabites, Canaanites, Midianites, and Philistines, to whom they became tributaries; see the book of Judges.
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey did not destroy the nations, concerning whom the LORD commanded them: -From the fathers in the wilderness the Psalmist turns to the sons in Canaan.
Read Robert Jamieson on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:41 And he gave them into the hand of the heathen; and they that hated them ruled over them.Ver. 41. And he gave them into the hand of the heathen] That they might suffer by them with whom they had sinned, and with whom, by compliance, they hoped to have ingratiated.
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40-43) Having made review of the sinful past, the poet briefly but impressively describes the punishment which once and again had fallen on the nation. But as his purpose is to make his generation look on the Captivity as a supreme instance of this punishment, and to seek for deliverance by repentance, he mentions only the judgments inflicted by foreign foes.
Read Charles John Ellicott on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges41. the heathen] The nations (R.V.) in contrast to Israel, Jehovah’s people.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he gave them into the hand of the heathen - That is, of foreign nations.
Read Albert Barnes on Psalms 106 →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
He delivered them into the hand of the nations, and those who hated them ruled over them.
He gave them into the hand of the nations. Those who hated them ruled over them.
He delivered them into the hand of the nations, and those who hated them ruled over them.
He handed them over to the nations, and those who hated them ruled over them.
Tyndale line
And he gave them into the hand of the heathen; and they that hated them ruled over them.
And he gave them into the hand of the nations; And they that hated them ruled over them.
And he gave them into the hand of the nations; and they that hated them ruled over them.
And he gave them into the hand of the heathen; and they that hated them ruled over them.
And hee gaue them into the hande of the heathen: and they that hated them, were lordes ouer them.
Strictly literal
And he gave them into the hand of the nations; and they that hated them ruled over them:
And giveth them into the hand of nations, And those hating them rule over them,
And gives them into the hand of nations, || And those hating them rule over them,
And he gave them up into the hand of the nations: and there ruled over them those that hated them.
He gave them into the hand of the nations, and those who hated them ruled over them.
From the Latin
And he helped the poor out of poverty: and made him families like a flock of sheep.
Simplified
He handed them over to the heathen nations. These people who hated them now became their rulers.
And he gave them into the hands of the nations; and they were ruled by their haters.
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 agree closely in their wording for this verse, with all six words matched. This indicates that both texts convey the same essential message regarding God's judgment and the rule of those who hated His people.
וַיִּתְּנֵ֥ם בְּיַד־ גּוֹיִ֑ם וַֽיִּמְשְׁל֥וּ בָ֝הֶ֗ם שֹׂנְאֵיהֶֽם׃
6 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.
Lexicons — every word in Psalms 106:41
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp