Psalms 59:8 — Word Study
WLCוְאַתָּ֣ה יְ֭הוָה תִּשְׂחַק־ לָ֑מוֹ תִּ֝לְעַ֗ג לְכָל־ גּוֹיִֽם׃
BSAbeholdhinnêh to bubblenâbaʻ lippeh swordchereb lipssâphâh forkîy who?mîy to hearshâmaʻ
| Greek | English | Parsing |
|---|---|---|
| וְאַתָּ֣ה | and you | Conjunction, pronoun |
| יְ֭הוָה | O Yahweh | Noun proper |
| תִּשְׂחַק־ | you laugh | Verb, Qal, imperfect second person masculine singular |
| לָ֑מוֹ | to them | Preposition, suffix |
| תִּ֝לְעַ֗ג | you mock | Verb, Qal, imperfect second person masculine singular |
| לְכָל־ | all | Preposition, noun common masculine singular construct |
| גּוֹיִֽם׃ | [the] nations | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But You, O LORD, laugh at them; You scoff at all the nations. |
| KJV | But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision. |
| ASV | But thou, O Jehovah, wilt laugh at them; Thou wilt have all the nations in derision. |
| YLT | And Thou, O Jehovah dost laugh at them, Thou dost mock at all the nations. |
| WEB | But you, Yahweh, laugh at them. You scoff at all the nations. |
| BBE | But you are laughing at them, O Lord; you will make sport of all the nations. |
Where they part company is in the choice of synonyms for 'scoff' — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate verb phrase, emphasizing God's actions towards the nations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִנֵּה
verbבְּ
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 59:8
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 — The LORD's Response to the Wickedgenerated
Psalms 59:8 is part of a psalm where the psalmist expresses trust in God amidst the threats of enemies. The psalm reflects a deep sense of injustice and the psalmist's reliance on God's protective nature. The surrounding verses highlight the defiance of wicked people and God's ultimate authority over them, reminding the reader of His power to intervene.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:4 | The One enthroned in heaven laughs; the Lord taunts them. |
| 2 | Psalm 37:13 | but the Lord laughs, seeing that their day is coming. |
| 3 | 1 Samuel 19:15–16 | But Saul sent the messengers back to see David and told them, “Bring him up to me in his bed so I can kill him.” |
| 4 | Proverbs 1:26 | in turn I will mock your calamity; I will sneer when terror strikes you, |
| 5 | Psalm 59:5 | O LORD God of Hosts, the God of Israel, rouse Yourself to punish all the nations; show no mercy to the wicked traitors. Selah |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תִּשְׂחַק, tis.chakgenerated
The verb שָׂחַק (sachaq) means 'to laugh' and carries connotations of mockery or derision. It is used here in the imperfect tense, indicating an ongoing action, suggesting that God's laughter is a response to the arrogance of the nations.
This word appears in various contexts throughout the Hebrew Bible, often reflecting a sense of contempt or playful derision. The psalmist emphasizes that God is not merely indifferent but actively mocks those who oppose Him.
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 structure of the verse centers around two finite verbs: תִּשְׂחַק (you laugh) and תִּ֝לְעַ֗ג (you mock), which both describe God's actions towards the nations. The subject, אַתָּ֣ה (you), is emphasized at the beginning, drawing attention to God's direct involvement.
The Hebrew word order places the subject first, highlighting God's authority and setting a tone of confidence against the backdrop of human opposition.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verbs are rendered as ἀποφθέγχονται and ῥομφαία, which convey a sense of speaking or acting with contempt. This choice reflects a similar understanding of God's attitude towards the nations, emphasizing His disdain for their arrogance.
The translation shows a slight shift in focus, as the Greek terms suggest a more active form of derision, aligning with the overall theme of divine authority over human defiance.
In plain words — the whole versegenerated
Psalms 59:8 shows the psalmist proclaiming that God laughs at those who oppose Him, indicating His power and authority over all nations. This verse reflects a confidence in God's justice amidst the threats posed by enemies.
Frequently Asked Questionsgenerated
God's laughter signifies His supreme authority and the futility of human arrogance against His power.
The verse highlights the contrast between human defiance and God's ultimate justice, reassuring believers that God will address wickedness.
Mocking serves to emphasize the absurdity of opposing God, showcasing His sovereignty and the inevitable downfall of the proud.
This verse reveals God's active involvement in human affairs and His disdain for those who oppose His will, reinforcing His role as a protector of the righteous.
Reflection Questionsgenerated
- In what ways do I see human arrogance in today's world, and how does this verse encourage me to respond?
- How can I find comfort in knowing that God is aware of injustices I face?
- What does this verse teach me about the nature of God's justice?
- How can I apply the truth of God's sovereignty in my daily life?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Augustine, reference this verse to discuss God's derision of the nations and His call for all to turn to Him.
"And You, Lord, shall deride them" [Psalms 59:8]. All nations are to be Christian, and you say, "Who has heard?" What is,Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou, O Lord, shall laugh at them,.... Disappoint their counsels, hinder them from performing their enterprise; send them back with shame and confusion, and expose them to the laughter and
Read John Gill on Psalms 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision. But thou, O Lord, shalt laugh at them - (Psalms 2:4.) Thou shalt have all the heathen in derision - (cf.
Read Robert Jamieson on Psalms 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDisappoint their high confidences and hopeful designs, and then deride them, and make them ridiculous and contemptible to others.
Read Matthew Poole on Psalms 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:8 But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.Ver. 8. But thou, O Lord, shalt laugh at them] q.d. Thou not only hearest, but jeerest, at their madness, and wilt bring all their purposes to nought with little ado; and, as it were, playing and sporting. See Psalms 2:4.
Read John Trapp on Psalms 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Laugh.—Comp. Psalms 2:4, Note. Probably the same contrast is intended in these clauses as in Psalms 59:5.
Read Charles John Ellicott on Psalms 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Thou, O Lord, shalt laugh at them] They have mocked us; God will turn them and their schemes into ridicule and contempt: "Thou shalt have all these heathenish nations in derision."
Read AdamClarke on Psalms 59 →CambridgeThe Cambridge Bible for Schools and Colleges8. The verbs are the same as in Psalms 2:4 : cp. Psalms 37:13; Isaiah 37:22. The bold phrase “expresses generally the truth that the machinations of God’s enemies are not less absurd than wicked.” Speaker’s Comm. For the meaning of ‘heathen’ or ‘nations,’ see note on Psalms 59:5.
Read Cambridge on Psalms 59 →Albert Barnes1798–1870Barnes' Notes on the BibleBut thou, O Lord, shalt laugh at them - That is, God will hear them, and will have all their efforts in derision, or will treat them with contempt. See Psalms 2:4, note; Psalms 37:13, note.
Read Albert Barnes on Psalms 59 →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
But You, O LORD, laugh at them; You scoff at all the nations.
But you, Yahweh, laugh at them. You scoff at all the nations.
But You, O LORD, laugh at them; You scoff at all the nations.
But you, O Lord, laugh in disgust at them; you taunt all the nations.
Tyndale line
But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
But thou, O Jehovah, wilt laugh at them; Thou wilt have all the nations in derision.
But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
But thou, O Lord, shalt haue them in derision, and thou shalt laugh at all the heathen.
Strictly literal
But thou, Jehovah, wilt laugh at them; thou wilt have all the nations in derision.
And Thou, O Jehovah dost laugh at them, Thou dost mock at all the nations.
And You, O YHWH, laugh at them, || You mock at all the nations.
(59:9) But thou, O Lord, wilt laugh at theme: thou wilt hold in derision all the nations.
But you, Yahweh, laugh at them; you hold all the nations in derision.
From the Latin
God hath spoken in his holy place: I will rejoice, and I will divide Sichem; and will mete out the vale of tabernacles.
Simplified
But you, Lord, you laugh at them; you pour scorn on all the nations.
But you are laughing at them, O Lord; you will make sport of all the nations.
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 largely agree in their rendering of this verse, with six of the seven words matched. The Dead Sea Scrolls provide limited text, with one word from the leather and the rest supplied by an editor, indicating some loss of the original text.
וְאַתָּ֣ה יְ֭הוָה תִּשְׂחַק־ לָ֑מוֹ תִּ֝לְעַ֗ג לְכָל־ גּוֹיִֽם׃
6 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.
[הנה] [יביעו׳ן] בפי׳הם [חרבות] [בשפתותי׳הם] [כי] [מי] [שמע]
1 word on the leather — 7 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 59:8
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HC/Pp2ms — Conjunction · pronounHC/Pp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
שָׂחַק (sachaq) is a Hebrew verb meaning to laugh, with connotations of playfulness and mockery. It can express laughter in pleasure or derision, as well as the act of playing or making sport. The entries indicate various forms, such as Qal for general laughter, Piel for making sport, and Hiphil for mockery.
שָׂחַק vb. laugh
Qal
laugh at
appar. of friendly laugh
sport, play
Pi.
make sport
jest
play
Hiph. (declar.) they uttered mockery
base
H7832 שָׂחַק laugh
7832 sachaq saw-khak'
a primitive root; to laugh (in pleasure or detraction); by
implication, to play:--deride, have in derision, laugh, make
merry, mock(-er), play, rejoice, (laugh to) scorn, be in
(make) sport.
שָׂחַק (sa.chaq) — to laugh.
1) to laugh, play, mock
1a) (Qal)
1a1) to laugh (usually in contempt or derision)
1a2) to sport, play
1b) (Piel)
1b1) to make sport
1b2) to jest
1b3) to play (including instrumental music, singing, dancing)
1c) (Hiphil) to laugh mockingly
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
לָעַג (la'ag) is a Hebrew verb meaning to mock or deride. It can also refer to stammering, particularly in the Niphal form, which suggests speaking unintelligibly. The entries indicate that the word conveys ridicule and scorn, with variations in its use across different grammatical forms.
[לָעַג] vb. mock, deride; also (Niph.) stammer, poet.
Qal mock, deride, have in derision
Niph. a people stammering of tongue (i.e. barbarians)
Hiph. mock, deride
base
H3932 [לָעַג] mock, deride; also (Niph.) stammer, poet.
3932 la`ag law-ag'
a primitive root; to deride; by implication (as if imitating
a foreigner) to speak unintelligibly:--have in derision, laugh
(to scorn), mock (on), stammering.
לָעַג (la.ag) — to mock.
1) to mock, deride, ridicule
1a) (Qal) to mock, deride, have in derision
1b) (Niphal) to stammer
1c) (Hiphil) to mock, deride
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.