1 Chronicles 16:22 — Word Study
WLCאַֽל־ תִּגְּעוּ֙ בִּמְשִׁיחָ֔י וּבִנְבִיאַ֖י אַל־ תָּרֵֽעוּ׃ פ
BSADo notʼal [never, under no circumstances] touchnâgaʻ▸ My anointed onesmâshîyach [chosen people, set apart for God's purpose] Do noʼal harmrâʻaʻ▸ [be evil, afflict] to My prophetsnâbîyʼ [spokespersons for God, messengers of divine truth]
| Greek | English | Parsing |
|---|---|---|
| אַֽל־ | may not | Particle |
| תִּגְּעוּ֙ | you touch | Verb, Qal, jussive second person masculine plural |
| בִּמְשִׁיחָ֔י | anointed [ones] my | Preposition, noun common masculine plural construct, suffix |
| וּבִנְבִיאַ֖י | and to prophets my | Conjunction, preposition, noun common masculine plural construct |
| אַל־ | may not | Particle |
| תָּרֵֽעוּ׃ פ | you do harm | Verb, Hiphil, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | ‘Do not touch My anointed ones! Do no harm to My prophets!’ |
| KJV | Saying, Touch not mine anointed, and do my prophets no harm. |
| ASV | Saying, Touch not mine anointed ones, And do my prophets no harm. |
| YLT | Come not against Mine anointed ones, And against My prophets do not evil. |
| WEB | “Don’t touch my anointed ones! Do my prophets no harm!” |
| BBE | Saying, Put not your hand on those who have been marked with my holy oil, and do my prophets no wrong. |
Translations agree on the core message of the verse, emphasizing the prohibition against harming God's anointed and prophets.
The verse consists of two main prohibitions, both emphasizing God's command for protection.
4 commentators on this verse
Jamieson, Ellicott, AdamClarke, Cambridge & more — read them ›
clause
verbנָגַע
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 — 1 Chronicles 16:22
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 — God's Protection Over His Anointedgenerated
1 Chronicles 16:22 emphasizes God's command against harming His chosen ones and prophets, reflecting His protective nature over those who serve Him. This verse is part of a broader context where God assures His people of His care and guidance, as seen in the surrounding verses that recount His actions on their behalf.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 19:16 | You are also to anoint Jehu son of Nimshi as king over Israel and Elisha son of Shaphat from Abel-meholah to succeed you as prophet. |
| 2 | Psalm 105:15 | “Do not touch My anointed ones! Do no harm to My prophets!” |
| 3 | 1 John 2:27 | And as for you, the anointing you received from Him remains in you, and you do not need anyone to teach you. But just as His true and genuine anointing teaches you about all things, so remain in Him as you have been taught. |
| 4 | Genesis 20:7 | Now return the man’s wife, for he is a prophet; he will pray for you and you will live. But if you do not restore her, be aware that you will surely die—you and all who belong to you.” |
| 5 | Genesis 27:39–40 | His father Isaac answered him: “Behold, your dwelling place shall be away from the richness of the land, away from the dew of heaven above. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מָשִׁיחַ, mashiyachgenerated
The word מָשִׁיחַ (mashiyach) means 'anointed' and refers to individuals set apart for God's special purpose, such as kings and priests. It indicates a consecration that signifies a divine appointment, particularly in the context of leadership and authority.
In this verse, it underscores the sanctity and protection of those chosen by God, highlighting the seriousness of the command against touching or harming them. The use of this term connects to the broader biblical theme of God's anointed leaders being under His divine safeguarding.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, emphasizing the prohibition against harming God's anointed and prophets.
Sentence Structuregenerated
The structure of the verse consists of two main commands, both starting with the negative particle אַל (al), indicating prohibition. The first command is directed towards the anointed ones, while the second addresses the prophets.
The finite verbs תִּגְּעוּ (ti.ge.'U) and תָּרֵֽעוּ (ta.Re.'u) govern their respective phrases, making it clear that both actions are strictly forbidden.
Septuagint Backgroundgenerated
The Septuagint translates אַל as μὴ, maintaining the negative command. The Greek term ἅψησθε for תִּגְּעוּ indicates a similar sense of touching, while πονηρεύεσθε for תָּרֵֽעוּ conveys the idea of doing harm, aligning closely with the Hebrew intent.
This choice of words in the Septuagint reflects a consistent understanding of the protective nature of the command.
In plain words — the whole versegenerated
1 Chronicles 16:22 tells us that God commands His people not to harm His anointed ones or His prophets. This highlights God's protective nature over those who are chosen to serve Him.
Frequently Asked Questionsgenerated
Being anointed signifies being chosen and set apart for God's purpose, often referring to leaders like kings and priests.
Prophets are messengers of God, and harming them would be an affront to God's authority and message.
This verse shows God's protective nature over His chosen ones, ensuring they are safeguarded from harm.
Examples include kings like David, priests like Aaron, and ultimately, Jesus as the Messiah.
Reflection Questionsgenerated
- In what ways can I recognize and support those whom God has anointed in my community?
- How can I ensure that I do not harm those who speak God's truth?
- What does it mean for me to be set apart for God's purpose?
- How can I better understand and appreciate the role of prophets in the Bible?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's protection over His chosen leaders and messengers.
There was no need that there should everywhere exist many bodies and many spirits like Jesus, in order that the entire humankind might be enlightened by the Word of God.Early Church Fathers on 1 Chronicles 16 →
How splendidly joined to each other are the sections proceeding from the same source to achieve the salvation of the human race.Early Church Fathers on 1 Chronicles 16 →
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Chronicles 16:22 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive thanks unto the LORD, call upon his name, make known his deeds among the people. No JFB commentary on these verses.
Read Robert Jamieson on 1 Chronicles 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Saying.—Omitted in the Hebrew, as in Psalms 2:6, and perhaps at the end of 1 Chronicles 16:7, supra.Mine anointed (ones).—Plural of Messiah. Abraham and Sarah were to be progenitors of kings (Genesis 17:16). (Comp. Genesis 23:6.) My prophets.—Literally, do no harm against my prophets—a construction unparalleled elsewhere. Psalms 105 has the usual expression, “to my prophets.” (See Genesis 12, 20, 26 for the passages of patriarchal history to which allusion is here made.) We have now reached the first “seam” in this composite ode. Psalms 105 naturally continues its historic proof of Jehovah’s faithfulness, by reference to the sojourn in Egypt, the Exodus, the wanderings, and the…
Read Charles John Ellicott on 1 Chronicles 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Touch not mine anointed] By this title the patriarchs are generally understood: they had a regal and sacerdotal power in the order of God. In the behalf of the patriarchs God had often especially interfered: in behalf of Abraham, Genesis 12:17; Genesis 20:3; and of Jacob, Genesis 31:24; Genesis 34:26; Genesis 35:5. But the title may be applied to all the Jewish people, who were the anointed, as they were the elect and peculiar people of God. See on Hebrews 11:26.
Read AdamClarke on 1 Chronicles 16 →CambridgeThe Cambridge Bible for Schools and Colleges22. mine anointed] R.V. mine anointed ones; LXX. τῶνχριστῶνμου. my prophets] Genesis 20:7.
Read Cambridge on 1 Chronicles 16 →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
‘Do not touch My anointed ones! Do no harm to My prophets!’
“Don’t touch my anointed ones! Do my prophets no harm!”
‘Do not touch My anointed ones! Do no harm to My prophets!’
saying, “Don’t touch my anointed ones! Don’t harm my prophets!”
Tyndale line
Saying, Touch not mine anointed, and do my prophets no harm.
Saying, Touch not mine anointed ones, And do my prophets no harm.
Saying, Touch not mine anointed ones, and do my prophets no harm.
Saying , Touch not my anointed, and do my prophets no harm.
Touch not mine anoynted, and doe my Prophets no harme.
Strictly literal
[Saying,] Touch not mine anointed ones, And do my prophets no harm.
Come not against Mine anointed ones, And against My prophets do not evil.
Do not come against My anointed ones, || And do no evil against My prophets.
Saying, “Touch not my anointed, and do my prophets no harm.”—
he said, “Do not touch my anointed ones, and do not harm my prophets.”
From the Latin
Touch not my anointed: and do no evil to my prophets.
Simplified
“Don't touch my chosen people; don't harm my prophets!”
Saying, Put not your hand on those who have been marked with my holy oil, and do my prophets no wrong.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all six words matched in the Hebrew text. This indicates a strong consistency in the transmission of this command across different textual traditions.
אַֽל־ תִּגְּעוּ֙ בִּמְשִׁיחָ֔י וּבִנְבִיאַ֖י אַל־ תָּרֵֽעוּ׃ פ
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Chronicles 16:22
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
מָשִׁיחַ (mashiyach) means 'anointed' and refers to a consecrated person, such as a king, priest, or saint. It specifically denotes the Messiah and includes figures like the king of Israel, the high priest, and even Cyrus. The term encompasses various anointed roles in the Old Testament.
מָשִׁיחַ n.m. anointed
king of Israel anointed by divine command
high priest of Israel
Cyrus as commissioned by י׳
Messianic prince
patriarchs, regarded as anointed kings
base
H4899 מָשִׁיחַ anointed
4899 mashiyach maw-shee'-akh
from 4886; anointed; usually a consecrated person (as a king,
priest, or saint); specifically, the Messiah:--anointed,
Messiah.
see HEBREW for 04886
מָשִׁיחַ (ma.shi.ach) — anointed.
1) anointed, anointed one
1a) of the Messiah, Messianic prince
1b) of the king of Israel
1c) of the high priest of Israel
1d) of Cyrus
1e) of the patriarchs as anointed kings
Prep | Adj | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp1bs
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil-Juss-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp