Psalms 81:15 — Word Study
WLCמְשַׂנְאֵ֣י יְ֭הוָה יְכַֽחֲשׁוּ־ ל֑וֹ וִיהִ֖י עִתָּ֣ם לְעוֹלָֽם׃
BSAlittlemᵉʻaṭ enemyʼôyêb be humblekânaʻ uponʻal narrowtsar to returnshûwb handyâd
| Greek | English | Parsing |
|---|---|---|
| מְשַׂנְאֵ֣י | [those who] hate | Verb, Piel, participle (active) masculine plural common |
| יְ֭הוָה | Yahweh | Noun proper |
| יְכַֽחֲשׁוּ־ | they will cringe | Verb, Piel, imperfect third person masculine plural |
| ל֑וֹ | to him | Preposition, suffix |
| וִיהִ֖י | and may it be | Conjunction, verb qal jussive third person masculine singular |
| עִתָּ֣ם | time their | Noun common both singular construct, suffix |
| לְעוֹלָֽם׃ | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those who hate the LORD would feign obedience, and their doom would last forever. |
| KJV | The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever. |
| ASV | The haters of Jehovah should submit themselves unto him: But their time should endure for ever. |
| YLT | Those hating Jehovah feign obedience to Him, But their time is — to the age. |
| WEB | The haters of Yahweh would cringe before him, and their punishment would last forever. |
| BBE | The haters of the Lord would be broken, and their destruction would be eternal. |
All translations agree on the core message of the verse.
The structure emphasizes the subjects and their actions, highlighting the consequences of their enmity against God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכְּ
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 81:15
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 — A Warning Against Disobediencegenerated
Psalm 81:15 illustrates the tension between God's desire for His people's obedience and their tendency to rebel. The psalmist expresses God's longing for Israel to listen and follow His ways, contrasting their actions with the blessings He wishes to bestow. This passage serves as a reminder of the consequences of enmity against God and the eternal nature of His judgments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:45 | Foreigners lose heart and come trembling from their strongholds. |
| 2 | Psalm 83:2–18 | See how Your enemies rage, how Your foes have reared their heads. |
| 3 | Exodus 20:5 | You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on their children to the third and fourth generations of those who hate Me, |
| 4 | Deuteronomy 7:10 | But those who hate Him He repays to their faces with destruction; He will not hesitate to repay to his face the one who hates Him. |
| 5 | John 15:22–23 | If I had not come and spoken to them, they would not be guilty of sin. Now, however, they have no excuse for their sin. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מְשַׂנְאֵי, me.san.'Eigenerated
The word מְשַׂנְאֵי (me.san.'Ei) is a participle derived from the root שָׂנֵא (sane'), meaning 'to hate.' It describes those who harbor intense dislike or hostility towards God, indicating a state of enmity. This term is used in a plural masculine form, referring to a group of individuals who oppose the LORD.
The implications of this term extend beyond mere dislike; it encapsulates the actions and attitudes of enemies of God, highlighting their pretense of obedience while being fundamentally opposed to His will.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations of this verse agree on the core message: those who hate the LORD pretend to submit, and their punishment is eternal.
Sentence Structuregenerated
The verse is structured around two main clauses, with the finite verbs יְכַֽחֲשׁוּ (they will cringe) and יהִ֖י (and may it be) governing the actions described. The first clause identifies the subjects who hate the LORD, while the second clause outlines the result of their actions.
The Hebrew word order emphasizes the subjects and their actions, placing the focus on the enemies of God and their fate.
Septuagint Backgroundgenerated
The Septuagint translates יְכַֽחֲשׁוּ as ἐξθροὺς, which conveys a sense of deception or feigned submission. This choice suggests a narrowing of the term's meaning, focusing on the act of pretending rather than the broader implications of hatred.
The LXX's rendering reflects an interpretative approach that highlights the duplicity of those who oppose God, aligning with the overall theme of the psalm.
In plain words — the whole versegenerated
Psalm 81:15 warns that those who hate the LORD pretend to obey Him, but their punishment will last forever. This verse highlights the serious consequences of being an enemy of God and the importance of true obedience.
Frequently Asked Questionsgenerated
To hate the LORD means to oppose Him and His ways, showing hostility towards His commandments and authority, as reflected in the actions of His enemies.
They may feign obedience to manipulate or deceive others, attempting to appear righteous while remaining in opposition to God.
The eternal nature of their punishment underscores the seriousness of opposing God and serves as a warning about the consequences of disobedience.
We can avoid this by cultivating a genuine relationship with God, obeying His commandments, and aligning our hearts with His will.
Reflection Questionsgenerated
- In what ways might I be tempted to feign obedience in my own life?
- How can I ensure that my actions reflect true submission to God rather than mere pretense?
- What does this verse teach me about the seriousness of opposing God?
- How can I encourage others to embrace a genuine relationship with the LORD?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine, reference this verse to discuss the nature of God's enemies and their deceitful ways.
"The enemies of God have lied unto Him" [Psalms 81:15]. Do you renounce? I renounce. And he returns to what he renounced.Early Church Fathers on Psalms 81 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe haters of the Lord should have submitted themselves unto him,.... Or, "lied unto him" (h); feignedly submitted to him, flattered him, pretended friendship to him, and entered into a league with
Read John Gill on Psalms 81 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOh that my people had hearkened unto me, and Israel had walked in my ways! -God still yearns over them, in spite of their perversity and its penal consequence, waiting to be gracious. Verse 13.
Read Robert Jamieson on Psalms 81 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe haters of the Lord; all the haters and enemies of God’ s people, as the neighbouring nations were; whom he calls haters of God, partly because they hated the Israelites for God’ s sake, and for the singularity of their religious worship, as the heathen oft declared; and partly to show the strict league and union which was betwixt God and them, by virtue whereof God had declared all their friends and enemies to be his own, which was a great aggravation of their wickedness. Should have submitted themselves unto him; should have professed and owned their subjection to him. For the phrase, See Poole "". Their time, i.e. Israel’ s time; the relative belonging to the remoter antecedent; as it…
Read Matthew Poole on Psalms 81 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.Ver. 15. The haters of the Lord should have submitted] Heb. lied, that is, yielded feigned obedience, as Psalms 18:44. But their time should have endured for ever] i.e. Their strength, saith the Chaldee; their tranquillity and prosperity, say others. Theodoret referreth it to the enemies thus: The time of their calamity shall endure for ever, they shall be eternally miserable.
Read John Trapp on Psalms 81 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Submitted.—See Note, Psalms 18:44. Him—i.e., Israel; Jehovah’s enemies being also Israel’s enemies. Their time—i.e., Israel’s. One of the sudden changes of number so frequent in Hebrew poetry. As a nation Israel would continue to live and prosper.
Read Charles John Ellicott on Psalms 81 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Their time should have endured for ever.] That is, Their prosperity should have known no end.
Read AdamClarke on Psalms 81 →CambridgeThe Cambridge Bible for Schools and Colleges15. The haters of Jehovah should come cringing unto him, So that their time should be for ever. Unto him may mean to Jehovah or to Israel; but apparently the latter. Jehovah’s enemies are the enemies of His people, and He would force them to pay homage, however reluctantly (Psalms 66:3 note), to Israel; that so Israel’s time of prosperity might know no end, the nation’s life never fail.
Read Cambridge on Psalms 81 →Albert Barnes1798–1870Barnes' Notes on the BibleThe haters of the Lord - The enemies of the Lord, often represented as those who hate him - hatred being always in fact or in form connected with an unwillingness to submit to God.
Read Albert Barnes on Psalms 81 →The verse in English, compared — 16 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
Those who hate the LORD would feign obedience, and their doom would last forever.
The haters of Yahweh would cringe before him, and their punishment would last forever.
Those who hate the LORD would feign obedience, and their doom would last forever.
(May those who hate the Lord cower in fear before him! May they be permanently humiliated!)
Tyndale line
The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.
The haters of Jehovah should submit themselves unto him: But their time should endure for ever.
The haters of the LORD should submit themselves unto him: but their time should endure for ever.
The haters of the LORD should have submitted themselves to him: and their time should have endured for ever.
The haters of the Lord should haue bene subiect vnto him, and their time should haue endured for euer.
Strictly literal
The haters of Jehovah would have come cringing unto him; but their time would have been for ever.
Those hating Jehovah feign obedience to Him, But their time is — to the age.
Those hating YHWH should have feigned [obedience] to Him, || And their time would last for all time.
(81:16) The haters of the Lord should offer flattery unto him; but their time should endure for ever.
May those who hate Yahweh cringe in fear before him! May they be humiliated forever.
Simplified
Those who hate the Lord would cringe before him, forever doomed.
The haters of the Lord would be broken, and their destruction would be eternal.
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 presents the verse as מְשַׂנְאֵי יְ֭הוָה יְכַֽחֲשׁוּ־ ל֑וֹ וִיהִ֖י עִתָּ֣ם לְעוֹלָֽם׃, while the Septuagint matches four of the seven words. The Dead Sea Scrolls show some variation, with two words on the leather and five supplied by an editor, indicating a level of textual damage.
מְשַׂנְאֵ֣י יְ֭הוָה יְכַֽחֲשׁוּ־ ל֑וֹ וִיהִ֖י עִתָּ֣ם לְעוֹלָֽם׃
4 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.
[כמעט] אויבי׳הם אכניע [ועל] [צרי׳הם] [אשיב] [יד׳י]
2 words on the leather — 5 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 81:15
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.
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)
HVprmpc — Verb · Piel · participle (active) masculine plural commonHVprmpc
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
כָּחַשׁ (kachash) is a Hebrew verb meaning to deceive or disappoint. It encompasses a range of actions including lying, failing, and growing lean, with various forms indicating different nuances such as cringing or feigning obedience. The entries highlight its use in contexts of untruthfulness and insufficiency, but there is no significant disagreement among the lexicons.
כָּחַשׁ vb. be disappointing, deceive, fail, grow lean
Qal my flesh hath grown lean (away) fr. fatness
Niph. thine enemies shall cringe
Pi.
deceive
act deceptively against
cringe = come cringing
disappoint, fail
Hithp. shall come cringing to me
base
H3584 כָּחַשׁ be disappointing, deceive, fail, grow lean
3584 kachash kaw-khash'
a primitive root; to be untrue, in word (to lie, feign,
disown) or deed (to disappoint, fail, cringe):--deceive, deny,
dissemble, fail, deal falsely, be found liars, (be-)lie,
lying, submit selves.
כָּחַשׁ (ka.chash) — to deceive.
1) to deceive, lie, fail, grow lean, be disappointing, be untrue, be insufficient, be found liars, belie, deny, dissemble, deal falsely
1a) (Qal) to become lean
1b) (Niphal) to cringe, feign obedience
1c) (Piel)
1c1) to deceive, deny falsely
1c2) to act deceptively
1c3) to cringe
1c4) to disappoint, fail
1d) (Hithpael) to cringe, feign obedience
HVpi3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HC/Vqj3ms — Conjunction · verb qal jussive third person masculine singularHC/Vqj3ms
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
HNcbsc/Sp3mp — Noun common both singular construct · suffixHNcbsc/Sp3mp
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa