Psalms 115:2 — Word Study
WLCלָ֭מָּה יֹאמְר֣וּ הַגּוֹיִ֑ם אַיֵּה־ נָ֝֗א אֱלֹהֵיהֶֽם׃
BSAWhymâh [for what reason, on what grounds] should the nationsgôwy [Gentile peoples, heathen] sayʼâmar▸ [declare, speak] Whereʼayêh [in what place] is their Godʼĕlôhîym [Elohim, the supreme God, their divine Helper]
| Greek | English | Parsing |
|---|---|---|
| לָ֭מָּה | why? | Preposition, pronoun |
| יֹאמְר֣וּ | will they say | Verb, Qal, imperfect third person masculine plural |
| הַגּוֹיִ֑ם | the nations | Particle, noun common masculine plural absolute |
| אַיֵּה־ | where? | Particle |
| נָ֝֗א | please | Particle |
| אֱלֹהֵיהֶֽם׃ | [is] God their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why should the nations say, “Where is their God?” |
| KJV | Wherefore should the heathen say, Where is now their God? |
| ASV | Wherefore should the nations say, Where is now their God? |
| YLT | Why do the nations say, 'Where, pray, [is] their God. |
| WEB | Why should the nations say, “Where is their God, now?” |
| BBE | Why may the nations say, Where is now their God? |
Where they part company is in the interpretation of אֱלֹהֵיהֶם — see How Translations Differ.
The sentence consists of a main clause followed by a direct question, emphasizing the rhetorical nature of the inquiry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 115:2
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 Sovereignty of God Over Idolsgenerated
Psalm 115:2 poses a rhetorical question that reflects the attitude of the nations towards Israel's God. The psalmist contrasts the living God with the lifeless idols of the nations, emphasizing the faithfulness and sovereignty of God. This verse serves as a reminder of God's omnipresence and power, as seen in the surrounding verses that affirm His glory and the futility of idol worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:3–10 | My tears have been my food both day and night, while men ask me all day long, “Where is your God?” |
| 2 | Psalm 79:10 | Why should the nations ask, “Where is their God?” Before our eyes, make known among the nations Your vengeance for the bloodshed of Your servants. |
| 3 | Exodus 32:12 | Why should the Egyptians declare, ‘He brought them out with evil intent, to kill them in the mountains and wipe them from the face of the earth’? Turn from Your fierce anger and relent from doing harm to Your people. |
| 4 | Numbers 14:15–16 | If You kill this people as one man, the nations who have heard of Your fame will say, |
| 5 | Deuteronomy 32:26–27 | I would have said that I would cut them to pieces and blot out their memory from mankind, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֱלֹהֵיהֶם, 'e.lo.hei.Hemgenerated
The word אֱלֹהִים (elohiym) is a plural noun that refers to God, often indicating His supreme status. In this context, it emphasizes the relationship between God and His people, highlighting His role as their divine Helper and protector.
The parsing as a noun common masculine plural construct with a suffix indicates possession, meaning 'their God'. This shows that the nations are questioning the God who belongs to Israel, thus challenging their faith and identity.
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 main verb in this verse is יֹאמְר֣וּ, will they say, which governs the entire clause. The structure is straightforward, with the subject being the nations and the predicate being the question they pose.
The syntax emphasizes the rhetorical nature of the question, with the interrogative words לָ֭מָּה and אַיֵּה framing the inquiry about God's whereabouts.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יֹאמְר֣וּ is rendered as εἴπωσιν, which means 'they will say.' This choice maintains the same meaning but reflects a slightly different grammatical structure.
The use of θεὸς for אֱלֹהִים indicates a direct translation of the concept of God, aligning with the understanding of His divine nature in both texts.
In plain words — the whole versegenerated
Psalm 115:2 asks why the nations would question the existence of Israel's God. The psalmist highlights the contrast between the living God and the idols of the nations, emphasizing God's sovereignty and presence.
Frequently Asked Questionsgenerated
The psalmist is expressing disbelief that the nations would mockingly question the presence of the God of Israel, highlighting their ignorance of His sovereignty.
This verse contrasts the glory of God with the futility of idols, as seen in the preceding and following verses that affirm God's power and the worthlessness of idol worship.
The term 'God' emphasizes the unique relationship between Israel and their divine Helper, underscoring the challenge posed by the nations' skepticism.
The nations question God's presence as a way to undermine Israel's faith, reflecting a broader theme of skepticism towards the divine in the face of suffering or adversity.
Reflection Questionsgenerated
- In what ways do I see skepticism about God in my own life or community?
- How can I respond to questions about God's presence and power?
- What does this verse teach me about the nature of faith in the face of doubt?
- How can I affirm my belief in God amidst a culture that questions His existence?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 115:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore should the Heathen say,.... The nations about Israel, the nations of the world; the Gentiles in any age; the Papists in ours, sometimes called the Heathen, Psalms 10:16.
Read John Gill on Psalms 115 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore should the heathen say, Where is now their God? Wherefore should the heathen say, Where is now their God? - from Psalms 79:10.
Read Robert Jamieson on Psalms 115 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWherefore should the heathen say? why dost thou suffer them, or give them any colour or occasion, to say or think so, by conniving at their wickedness, and by giving thy people into their hands? Where is now their God? he is no where; he is lost, or at a loss, either unable, or unwilling, or not at leisure to save them. Their God; who hath undertaken to be their God and Saviour, and whom they only worship, and of whom they use to boast and insult over us and over our gods.
Read Matthew Poole on Psalms 115 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 115:2 Wherefore should the heathen say, Where [is] now their God?Ver. 2. Wherefore should the heathen say] Why should they thus be suffered or occasioned to blaspheme thee, and twit us with our religion? Hence some conceive that this psalm was made in the time of the Babylonish captivity by Daniel (saith one Jewish doctor), when he expounded Nebuchadnezzar’ s dream; by the three worthies (saith another), when they were in the fiery furnace. See Psalms 42:10; Psalms 79:10.
Read John Trapp on Psalms 115 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Wherefore should the heathen say] This appears to refer to a time in which the Israelites had suffered some sad reverses, so as to be brought very low, and to be marked by the heathen.
Read AdamClarke on Psalms 115 →CambridgeThe Cambridge Bible for Schools and Colleges2. So Psalms 79:10. Cp. Psalms 42:3; Psalms 42:10; Exodus 32:12; Numbers 14:13 ff.; Joe 2:17; Micah 7:10. Now does not mean at the present time as contrasted with the past, but is a particle emphasising the question, where, prithee?
Read Cambridge on Psalms 115 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore should the heathen say - The nations; they who worshipped idols, and who claimed that those idols were true gods.
Read Albert Barnes on Psalms 115 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Where is now their God—This was the common taunt and challenge of the heathen whenever Israel fell into their hands, or they were flushed with expectation of a victory; Psalms 42:3; Psalms 42:10;
Read Daniel Denison Whedon on Psalms 115 →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
Why should the nations say, “Where is their God?”
Why should the nations say, “Where is their God, now?”
Why should the nations say, “Where is their God?”
Why should the nations say, “Where is their God?”
Tyndale line
Wherefore should the heathen say, Where is now their God?
Wherefore should the nations say, Where is now their God?
Wherefore should the nations say, Where is now their God?
Why should the heathen say, Where is now their God?
Wherefore shall the heathen say, Where is nowe their God?
Strictly literal
Wherefore should the nations say, Where then is their God?
Why do the nations say, 'Where, pray, [is] their God.
Why do the nations say, “Where, pray, [is] their God?”
Wherefore should the nations say, Where now is their God?
Why should the nations say, “Where is their God?”
From the Latin
I said in my excess: Every man is a liar.
Simplified
Why should the heathen nations ask, “Where is your God?”
Why may the nations say, Where is now their God?
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 of Psalms 115:2 reads: "לָ֭מָּה יֹאמְר֣וּ הַגּוֹיִ֑ם אַיֵּה־ נָ֝֗א אֱלֹהֵיהֶֽם׃" which translates to, "Why should the nations say, 'Where is their God?'" The Septuagint closely matches this text, with five out of six words corresponding directly, although it presents them in a different order and structure. The Dead Sea Scrolls contain fragments (4Q84 and 4Q96) that include five words from the verse, but some words are partially restored or supplied by an editor. Overall, the primary message of the verse remains consistent across these witnesses, affirming the questioning of God's presence by the nations.
לָ֭מָּה יֹאמְר֣וּ הַגּוֹיִ֑ם אַיֵּה־ נָ֝֗א אֱלֹהֵיהֶֽם׃
5 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.
[למה] [יאמרו] [הגוים] איה אלהי׳הם
5 words of the verse are on this fragment — 3 supplied entire by an editor.
[למה] יואמרו הגויים [איה] [אלוהי׳הם]
5 words of the verse are on this fragment — 2 partly restored, 3 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 115:2
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
Part — ParticleHTi
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp