Psalms 99:8
Psalms 99:8 in Multiple Translations
O LORD our God, You answered them. You were a forgiving God to them, yet an avenger of their misdeeds.
Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.
Thou answeredst them, O Jehovah our God: Thou wast a God that forgavest them, Though thou tookest vengeance of their doings.
You gave them an answer, O Lord our God; you took away their sin, though you gave them punishment for their wrongdoing.
Lord our God, you answered them. You were a forgiving God to them, but you punished them when they did wrong.
Thou heardest them, O Lord our God: thou wast a fauourable God vnto them, though thou didst take vengeance for their inuentions.
O Jehovah, our God, Thou hast afflicted them, A God forgiving Thou hast been to them, And taking vengeance on their actions.
You answered them, LORD our God. You are a God who forgave them, although you took vengeance for their doings.
Thou didst answer them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.
Yahweh, our God, you answered your people when they cried out to you to help them; you are a God who forgave them for those sins that they had committed, even though you punished them for the things that they did that are wrong.
Berean Amplified Bible — Psalms 99:8
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Psalms 99:8 Interlinear (Deep Study)
BIB
HEB
יְהוָ֣ה
אֱלֹהֵי/נוּ֮
אַתָּ֪ה
עֲנִ֫יתָ֥/ם
אֵ֣ל
נֹ֭שֵׂא
הָיִ֣יתָ
לָ/הֶ֑ם
וְ֝/נֹקֵ֗ם
עַל
עֲלִילוֹתָֽ/ם
יְהוָ֣ה
Yᵉhôvâh
H3068
The Lord
N-proper
אֱלֹהֵי/נוּ֮
ʼĕlôhîym
H430
God
N-mp | Suff
אַתָּ֪ה
ʼattâh
H859
you(m.s.)
Pron
עֲנִ֫יתָ֥/ם
ʻânâh
H6030
to dwell
V-Qal-Perf-2ms | Suff
אֵ֣ל
ʼêl
H410
god
N-ms
נֹ֭שֵׂא
nâsâʼ
H5375
to lift
V-Qal
הָיִ֣יתָ
hâyâh
H1961
to be
V-Qal-Perf-2ms
לָ/הֶ֑ם
Prep | Suff
וְ֝/נֹקֵ֗ם
nâqam
H5358
to avenge
Conj | V-Qal
עַל
ʻal
H5921
upon
Prep
עֲלִילוֹתָֽ/ם
ʻălîylâh
H5949
wantonness
N-fp | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Psalms 99:8
יְהוָ֣ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
אֱלֹהֵי/נוּ֮
ʼĕlôhîym
H430
"God"
N-mp | Suff
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
אַתָּ֪ה
ʼattâh
H859
"you(m.s.)"
Pron
You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.
Definition: you (second pers. sing. masc.)
Usage: Occurs in 997 OT verses. KJV: thee, thou, ye, you. See also: Genesis 3:11; Exodus 23:9; Deuteronomy 14:1.
עֲנִ֫יתָ֥/ם
ʻânâh
H6030
"to dwell"
V-Qal-Perf-2ms | Suff
This verb means to sing or make music, but also to respond or give an answer. In the Bible, it is used to describe praising God in song or responding to a question. The KJV translates it as 'sing' or 'answer'.
Definition: (Qal) to dwell
Usage: Occurs in 316 OT verses. KJV: give account, afflict (by mistake for H6031 (עָנָה)), (cause to, give) answer, bring low (by mistake for H6031 (עָנָה)), cry, hear, Leannoth, lift up, say, [idiom] scholar, (give a) shout, sing (together by course), speak, testify, utter, (bear) witness. See also H1042 (בֵּית עֲנוֹת), H1043 (בֵּית עֲנָת). See also: Genesis 18:27; 2 Samuel 14:19; Job 40:2.
אֵ֣ל
ʼêl
H410
"god"
N-ms
In the Bible, 'el means strength or power, and is often used to refer to God or false gods. It describes something or someone as mighty or powerful, like the Almighty. This concept is central to understanding the Bible's view of God.
Definition: : god 1) god, god-like one, mighty one 1a) mighty men, men of rank, mighty heroes 1b) angels 1c) god, false god, (demons, imaginations) 1d) God, the one true God, Jehovah 2) mighty things in nature 3) strength, power Also means: ": power" (el אֵל H0410L)
Usage: Occurs in 235 OT verses. KJV: God (god), [idiom] goodly, [idiom] great, idol, might(-y one), power, strong. Compare names in '-el.' See also: Genesis 14:18; Job 33:14; Psalms 5:5.
נֹ֭שֵׂא
nâsâʼ
H5375
"to lift"
V-Qal
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Definition: : raise/take_up 1) to lift, bear up, carry, take 1a) (Qal) 1a1) to lift, lift up 1a2) to bear, carry, support, sustain, endure 1a3) to take, take away, carry off, forgive 1b) (Niphal) 1b1) to be lifted up, be exalted 1b2) to lift oneself up, rise up 1b3) to be borne, be carried 1b4) to be taken away, be carried off, be swept away 1c) (Piel) 1c1) to lift up, exalt, support, aid, assist 1c2) to desire, long (fig.) 1c3) to carry, bear continuously 1c4) to take, take away 1d) (Hithpael) to lift oneself up, exalt oneself 1e) (Hiphil) 1e1) to cause one to bear (iniquity) 1e2) to cause to bring, have brought
Usage: Occurs in 609 OT verses. KJV: accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ([phrase] man), lade, lay, lift (self) up, lofty, marry, magnify, [idiom] needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, [phrase] swear, take (away, up), [idiom] utterly, wear, yield. See also: Genesis 4:13; Numbers 4:2; 1 Samuel 14:3.
הָיִ֣יתָ
hâyâh
H1961
"to be"
V-Qal-Perf-2ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 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
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
לָ/הֶ֑ם
""
Prep | Suff
וְ֝/נֹקֵ֗ם
nâqam
H5358
"to avenge"
Conj | V-Qal
This verb means to avenge or punish, often used to describe God's justice, as seen in Deuteronomy 32:43 where God avenges His people.
Definition: 1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished 1a) (Qal) 1a1) to avenge, take vengeance 1a2) to entertain revengeful feelings 1b) (Niphal) 1b1) to avenge oneself 1b2) to suffer vengeance 1c) (Piel) to avenge 1d) (Hophal) to be avenged, vengeance be taken (for blood) 1e) (Hithpael) to avenge oneself
Usage: Occurs in 31 OT verses. KJV: avenge(-r, self), punish, revenge (self), [idiom] surely, take vengeance. See also: Genesis 4:15; Esther 8:13; Psalms 8:3.
עַל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
עֲלִילוֹתָֽ/ם
ʻălîylâh
H5949
"wantonness"
N-fp | Suff
This word can mean wantonness or evil deeds, but also a great exploit or achievement. It's used to describe God's mighty acts and human actions, both good and bad, like in Psalm 9.
Definition: 1) wantonness, deed, doing 1a) wantonness 1b) deed 1c) practices, evil deeds
Usage: Occurs in 24 OT verses. KJV: act(-ion), deed, doing, invention, occasion, work. See also: Deuteronomy 22:14; Psalms 141:4; Psalms 9:12.
Study Notes — Psalms 99:8
Show Verse Quote Highlights
- Context
- Cross References
- Psalms 99:8 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Psalms 99:8
- Jamieson-Fausset-Brown on Psalms 99:8
- Matthew Poole's Commentary on Psalms 99:8
- Trapp's Commentary on Psalms 99:8
- Ellicott's Commentary on Psalms 99:8
- Adam Clarke's Commentary on Psalms 99:8
- Cambridge Bible on Psalms 99:8
- Barnes' Notes on Psalms 99:8
- Whedon's Commentary on Psalms 99:8
- Sermons on Psalms 99:8
Context — The LORD Reigns!
6Moses and Aaron were among His priests; Samuel was among those who called on His name. They called to the LORD and He answered.
7He spoke to them from the pillar of cloud; they kept His decrees and the statutes He gave them.
8O LORD our God, You answered them. You were a forgiving God to them, yet an avenger of their misdeeds.
9Exalt the LORD our God and worship at His holy mountain, for the LORD our God is holy.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 20:12 | But the LORD said to Moses and Aaron, “Because you did not trust Me to show My holiness in the sight of the Israelites, you will not bring this assembly into the land that I have given them.” |
| 2 | Psalms 89:33 | But I will not withdraw My loving devotion from him, nor ever betray My faithfulness. |
| 3 | Jeremiah 46:28 | And you, My servant Jacob, do not be afraid, declares the LORD, for I am with you. Though I will completely destroy all the nations to which I have banished you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.” |
| 4 | Ecclesiastes 7:29 | Only this have I found: I have discovered that God made men upright, but they have sought out many schemes.” |
| 5 | Numbers 14:20–34 | “I have pardoned them as you requested,” the LORD replied. “Yet as surely as I live and as surely as the whole earth is filled with the glory of the LORD, not one of the men who have seen My glory and the signs I performed in Egypt and in the wilderness—yet have tested Me and disobeyed Me these ten times— not one will ever see the land that I swore to give their fathers. None of those who have treated Me with contempt will see it. But because My servant Caleb has a different spirit and has followed Me wholeheartedly, I will bring him into the land he has entered, and his descendants will inherit it. Now since the Amalekites and Canaanites are living in the valleys, turn back tomorrow and head for the wilderness along the route to the Red Sea. ” Then the LORD said to Moses and Aaron, “How long will this wicked congregation grumble against Me? I have heard the complaints that the Israelites are making against Me. So tell them: As surely as I live, declares the LORD, I will do to you exactly as I heard you say. Your bodies will fall in this wilderness—all who were numbered in the census, everyone twenty years of age or older—because you have grumbled against Me. Surely none of you will enter the land in which I swore to settle you, except Caleb son of Jephunneh and Joshua son of Nun. But I will bring your children, whom you said would become plunder, into the land you have rejected—and they will enjoy it. As for you, however, your bodies will fall in this wilderness. Your children will be shepherds in the wilderness for forty years, and they will suffer for your unfaithfulness until the last of your bodies lies in the wilderness. In keeping with the forty days you spied out the land, you shall bear your guilt forty years—a year for each day—and you will experience My alienation. |
| 6 | Deuteronomy 9:19–20 | For I was afraid of the anger and wrath that the LORD had directed against you, enough to destroy you. But the LORD listened to me this time as well. The LORD was angry enough with Aaron to destroy him, but at that time I also prayed for Aaron. |
| 7 | Numbers 20:24 | “Aaron will be gathered to his people; he will not enter the land that I have given the Israelites, because both of you rebelled against My command at the waters of Meribah. |
| 8 | Numbers 11:33–34 | But while the meat was still between their teeth, before it was chewed, the anger of the LORD burned against the people, and the LORD struck them with a severe plague. So they called that place Kibroth-hattaavah, because there they buried the people who had craved other food. |
| 9 | Zephaniah 3:7 | I said, ‘Surely you will fear Me and accept correction.’ Then her dwelling place would not be cut off despite all for which I punished her. But they rose early to corrupt all their deeds. |
| 10 | Exodus 32:2 | So Aaron told them, “Take off the gold earrings that are on your wives and sons and daughters, and bring them to me.” |
Psalms 99:8 Summary
[This verse tells us that God answered the prayers of His people and forgave their sins, but He also punished them when they did wrong. This shows us that God is a God of both love and justice, as seen in Psalm 103:8-10. He wants us to know that He is always fair and always loves us, even when we make mistakes, as seen in Romans 3:26. We can trust God to always do what is right and fair, and to forgive us when we ask for mercy, just like He did for His people in the past.]
Frequently Asked Questions
What does it mean that God was a forgiving God to them?
This means that God showed mercy and pardon to His people, even when they sinned, as seen in Exodus 34:6-7, where God describes Himself as 'slow to anger, abounding in love and faithfulness.'
How can God be both forgiving and an avenger of misdeeds?
This paradox is resolved in understanding that God's forgiveness is not a disregard for sin, but a demonstration of His love and justice, as seen in Romans 3:26, where God is both 'just and the justifier of the one who has faith in Jesus.'
What does this verse teach us about God's character?
This verse reveals that God is a God of both mercy and justice, who forgives sin but also holds people accountable for their actions, as seen in Psalm 103:8-10, where God's mercy and justice are both on display.
How does this verse relate to our lives today?
This verse reminds us that God is the same yesterday, today, and forever, and that He still forgives and holds us accountable for our actions, as seen in Hebrews 13:8, where Jesus Christ is the same yesterday, today, and forever.
Reflection Questions
- What are some ways that God has forgiven me in my own life, and how can I respond to His mercy?
- How do I balance the tension between God's forgiveness and His justice in my own understanding of His character?
- In what ways do I need to seek God's forgiveness and mercy in my life right now, and how can I do that?
- What does it mean for me to 'exalt the LORD our God' in my daily life, as seen in the surrounding verses, such as Psalm 99:9?
Gill's Exposition on Psalms 99:8
Thou answeredst them, O Lord our God,.... This is repeated to show the certainty of it, and to encourage the people of God, in all ages, to pray unto him: thou wast a God that forgavest them; even
Jamieson-Fausset-Brown on Psalms 99:8
Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
Matthew Poole's Commentary on Psalms 99:8
Answeredst them; the intercessors before mentioned. Forgavest them; either, 1. Moses and Aaron, who did sin, and whose sins God did pardon, yet so that he did punish them with exclusion from the land of Canaan; of which see ,51. Or rather, 2. The people for whom they prayed; which, though not expressed, may be easily understood from the following words, and from the histories to which these words relate. For this forgiving was evidently the effect of God’ s answering the prayers of the persons above mentioned. And therefore as their prayers recorded in Scripture were not for the pardon of their own sins, but for the pardon of the people’ s sins; so this forgiveness granted was for the sins of the people. And whereas the people are not here mentioned, it must be remembered that in Scripture the relative is frequently put without the antecedent, as it is . Though thou tookest vengeance of their inventions: this clause limits and explains the former. Thou didst forgive the sins of the people, not absolutely and universally, for thou didst punish them severely, but so far as not to inflict that total and final destruction upon them which they deserved, and thou hadst threatened.
See ,14,34.
Trapp's Commentary on Psalms 99:8
Psalms 99:8 Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.Ver. 8. Thou wast a God, &c.] A sin pardoning God, Nehemiah 9:17. So thou wast to them under the law, so thou wilt be to those under the gospel. Though thou tookest, &c.] Though Moses might not enter for his unbelief, and Samuel smarted for indulging his sons.
Ellicott's Commentary on Psalms 99:8
(8) Thou tookest vengeance of their inventions (or, works).—This does not refer to the personages just mentioned but to the people at large. The train of thought is as follows:—“There are great saints among us, as in olden time, but, as then, their prayers, while often procuring forgiveness, could not altogether avert punishment for sin; so the present community must expect retribution when sinful, in spite of the mediation of the better part of the nation.” The Hebrew style did not favour similes, and hence the poet omits the signs of comparison, and leaves his inference to be drawn by his readers.
Adam Clarke's Commentary on Psalms 99:8
Verse 8. Thou - forgavest them] When the people had sinned, and wrath was about to descend on them, Moses and Aaron interceded for them, and they were not destroyed. Tookest vengeance of their inventions.] God spared them, but showed his displeasure at their misdoings. He chastised, but did not consume them. This is amply proved in the history of this people.
Cambridge Bible on Psalms 99:8
8. A pardoning God &c.] The reference here must be to the whole nation. This is the lesson which its history has taught it concerning God’s character. If He pardons in answer to prayer, He must still vindicate His holiness by chastisement, lest men should imagine that He makes light of sin. See Exodus 34:7; Numbers 14:20 ff.; and the prophet’s touching identification of himself with the guilty people in Micah 7:9 ff.
Barnes' Notes on Psalms 99:8
Thou answeredst them, O Lord our God - The reference here is to God as “our” God; that is, the language used by those who now worship him is designed to give encouragement in approaching his throne.
Whedon's Commentary on Psalms 99:8
8. Thou answeredst them—That is, Moses, Aaron, and Samuel. Forgavest them—The people. Their inventions—The pronoun again refers to the people. “Inventions” means works, doings, and here evil doings.
Sermons on Psalms 99:8
| Sermon | Description | |
|---|---|---|
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Letter 183. by James Bourne | James Bourne writes a heartfelt letter to a daughter of Mr. Oakley, expressing sympathy for the recent passing of her father. He reflects on the trials and mercies of God, emphasiz |
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Are You Destroying the Church by Francis Chan | Francis Chan emphasizes the critical importance of unity within the church, warning against the destructive nature of division and gossip. He reflects on biblical examples of God's |
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Breaking Faith With God by Richard Owen Roberts | This sermon emphasizes the importance of maintaining God's holiness and not robbing Him of His glory, using the example of Moses' sin of anger and haste that led to severe conseque |
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Excluded From the Land of Promise by Carter Conlon | In this sermon, the speaker emphasizes the importance of speaking to God and believing in His power to release living water into our souls. The sermon references Numbers chapter 20 |
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Ger-04 the Necessary Death of Israel by Art Katz | In this sermon, the preacher discusses the condition of a sinful nation that has forsaken the Lord and despised the Holy One of Israel. He emphasizes the need for transformation th |
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Old Testament Survey - Part 20 by Dick Woodward | This sermon delves into the book of Numbers, focusing on the greatness, meekness, and intimate relationship of Moses with God. It explores the concept of meekness, Moses' sin that |
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"Go, Return!" by F.B. Meyer | F.B. Meyer emphasizes the grave consequences of sin, illustrating how it can permanently hinder one's usefulness to God through the examples of Moses, Saul, and Elijah. He highligh |