Psalms 102:22 — Word Study
WLCבְּהִקָּבֵ֣ץ עַמִּ֣ים יַחְדָּ֑ו וּ֝מַמְלָכ֗וֹת לַעֲבֹ֥ד אֶת־ יְהוָֽה׃
BSAthe LORDYᵉhôvâh [Yehovah, the Lord of all]
| Greek | English | Parsing |
|---|---|---|
| בְּהִקָּבֵ֣ץ | when gather | Preposition, verb niphal infinitive construct common |
| עַמִּ֣ים | peoples | Noun common, masculine plural absolute |
| יַחְדָּ֑ו | together | Adverb |
| וּ֝מַמְלָכ֗וֹת | and kingdoms | Conjunction, noun common feminine plural absolute |
| לַעֲבֹ֥ד | to serve | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | when peoples and kingdoms assemble to serve the LORD. |
| KJV | When the people are gathered together, and the kingdoms, to serve the LORD. |
| ASV | When the peoples are gathered together, And the kingdoms, to serve Jehovah. |
| YLT | In the peoples being gathered together, And the kingdoms — to serve Jehovah. |
| WEB | when the peoples are gathered together, the kingdoms, to serve Yahweh. |
| BBE | When the peoples are come together, and the kingdoms, to give worship to the Lord. |
Translations agree on the assembly of peoples and kingdoms to serve the LORD.
The sentence structure highlights the main action of gathering and its purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 102:22
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 — The Call to Worshipgenerated
Psalms 102:22 highlights the gathering of nations and kingdoms to serve the LORD. This assembly is a significant act of worship, reflecting a collective response to God's sovereignty. The verse connects to the themes of praise and recognition of God's authority, as seen in the surrounding verses that emphasize proclaiming the name of the LORD in Zion and praising Him in Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 72:8–11 | May he rule from sea to sea, and from the Euphrates to the ends of the earth. |
| 2 | Genesis 49:10 | The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his. |
| 3 | Isaiah 49:22–23 | This is what the Lord GOD says: “Behold, I will lift up My hand to the nations, and raise My banner to the peoples. They will bring your sons in their arms and carry your daughters on their shoulders. |
| 4 | Isaiah 60:3–22 | Nations will come to your light, and kings to the brightness of your dawn. |
| 5 | Hosea 1:9–11 | And the LORD said, “Name him Lo-ammi, for you are not My people, and I am not your God. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בְּהִקָּבֵ֣ץ, be.hi.ka.Vetzgenerated
The verb בְּהִקָּבֵ֣ץ (be.hi.ka.Vetz) is a Niphal infinitive construct, meaning 'to gather'. It signifies the act of bringing people together, often for a communal purpose such as worship. The root קָבַץ (qabats) encompasses various forms of gathering, reflecting the importance of unity in worship.
This word conveys the idea of assembling not just physically but also spiritually, as the gathered peoples come together to serve the LORD. The use of the infinitive construct emphasizes the action of gathering as a significant event.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of the assembly.
Sentence Structuregenerated
The main verb of the verse is בְּהִקָּבֵ֣ץ (be.hi.ka.Vetz), which governs the entire clause. It establishes the action of gathering, with the subjects being 'peoples' and 'kingdoms' that are coming together.
The structure emphasizes the unity of the assembly, with the adverb יַחְדָּ֑ו (yach.Dav) reinforcing the concept of togetherness in worship. The infinitive phrase לַעֲבֹ֥ד (la.'a.Vod) specifies the purpose of the gathering.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb בְּהִקָּבֵ֣ץ is rendered as ἀναγγεῖλαι (anaggeilai), which means 'to announce'. This choice indicates a shift from the physical act of gathering to the proclamation of worship, suggesting that the assembly is not only about coming together but also about declaring the LORD's greatness.
This interpretation may reflect a broader understanding of the gathering as a public declaration of faith and worship among the nations.
In plain words — the whole versegenerated
Psalms 102:22 speaks about a time when nations and kingdoms come together to serve the LORD. This gathering is an important act of worship, showing unity among people in recognizing God's authority.
Frequently Asked Questionsgenerated
It signifies a collective act of worship and recognition of God's sovereignty, where diverse groups unite in their devotion to the LORD.
Gathering emphasizes unity and communal worship, reflecting the collective response of believers to God's greatness and authority.
This verse fits into the broader themes of praise, worship, and God's sovereignty found throughout the Psalms, highlighting the call for all nations to honor Him.
Nations are called to recognize and serve the LORD, illustrating the universal nature of worship and the call for all people to honor God.
Reflection Questionsgenerated
- In what ways can I contribute to the unity of worship in my community?
- How can I encourage others to recognize God's sovereignty in their lives?
- What does it mean for me to serve the LORD in my daily life?
- How can I participate in gatherings that honor and worship God?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, highlighting the significance of nations gathering to serve the Lord.
And how is it declared? "In the nations gathering together in one, and the kingdoms, that they may serve the Lord" [Psalms 102:22].Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen the people are gathered together,.... When the people of the Jews shall be gathered together, and seek the Lord their God, and David their King, the Messiah, and appoint them one head, even
Read John Gill on Psalms 102 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis shall be written for the generation to come: and the people which shall be created shall praise the LORD.
Read Robert Jamieson on Psalms 102 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen the Gentiles shall gather themselves to the Jews, and join with them in the praise and worship of the true God, and of the Messias. This verse seems to be added to intimate, that although the psalmist in this Psalm respects the deliverance of the Jews out of Babylon, yet he had a further design and a principal respect unto that greater and more general deliverance of his church and people by the Messias.
Read Matthew Poole on Psalms 102 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:22 When the people are gathered together, and the kingdoms, to serve the LORD.Ver. 22. When the people are gathered together] sc. To the Lord Christ; for to "Shiloh shall be the gathering of the people," Genesis 49:10. And the kingdoms to serve the Lord] As they did under Constantine the Great, Valentinian, Theodosius, which three emperors called themselves vasallos Christi (as Socrates reporteth), the vassals of Christ: and the like may be said of other Christian kings and princes since, who have yielded professed subjection to the gospel, and cast their crowns at Christ’ s feet.
Read John Trapp on Psalms 102 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. When the people are gathered together] When all the Gentiles are enlightened, and the kings of the earth brought to pay homage to the King of kings.
Read AdamClarke on Psalms 102 →CambridgeThe Cambridge Bible for Schools and Colleges22. the people] R.V. the peoples. Israel does not return alone: its restoration will be the signal for that gathering of the nations to worship Jehovah in Zion, which ancient prophecy had foretold (Isaiah 2:2 ff. = Micah 4:1 ff.), and which recent prophecy had uncompromisingly reaffirmed in the teeth of appearances (Isaiah 60:3 ff.). Cp. Psalms 22:27. But did not the event, it may be asked, fall far short of the anticipations of prophet and Psalmist? They looked for a triumphant return of Israel and a visible manifestation of Jehovah’s glory, to be followed immediately by the submission of the nations. As a matter of fact the return was an insignificant event, and no startling results…
Read Cambridge on Psalms 102 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen the people are gathered together - When they shall be brought from their dispersion in distant lands; when they shall assemble again in the city of their fathers, and when public worship shall
Read Albert Barnes on Psalms 102 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. When the people are gathered—An anticipation, not unfrequent, of the submission of the nations to Jehovah, as in Psalms 22:27; Psalms 72:11, and in the later prophecies of Isaiah; but realized fully only in gospel times.
Read Daniel Denison Whedon on Psalms 102 →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
when peoples and kingdoms assemble to serve the LORD.
when the peoples are gathered together, the kingdoms, to serve Yahweh.
when peoples and kingdoms assemble to serve the LORD.
when the nations gather together, and the kingdoms pay tribute to the Lord.
Tyndale line
When the people are gathered together, and the kingdoms, to serve the LORD.
When the peoples are gathered together, And the kingdoms, to serve Jehovah.
When the peoples are gathered together, and the kingdoms, to serve the LORD.
When the people are assembled, and the kingdoms, to serve the LORD.
When the people shalbe gathered together, and the kingdomes to serue the Lord.
Strictly literal
When the peoples shall be gathered together, and the kingdoms, to serve Jehovah.
In the peoples being gathered together, And the kingdoms — to serve Jehovah.
In the peoples being gathered together, || And the kingdoms—to serve YHWH.
(102:23) When people are gathered together, and kingdoms, to serve the Lord.—
when the peoples and kingdoms gather together to serve Yahweh.
From the Latin
Bless the Lord, all his works: in every place of his dominion, O my soul, bless thou the Lord.
Simplified
when the people of many kingdoms gather together to worship the Lord.
When the peoples are come together, and the kingdoms, to give worship to the Lord.
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 aligns with the Septuagint in its wording, confirming the gathering of peoples and kingdoms to serve the LORD. The Dead Sea Scrolls fragments also support this reading, although they contain some restored words. The consistency across these witnesses highlights the enduring significance of this verse in the context of worship.
בְּהִקָּבֵ֣ץ עַמִּ֣ים יַחְדָּ֑ו וּ֝מַמְלָכ֗וֹת לַעֲבֹ֥ד אֶת־ יְהוָֽה׃
7 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.
לספר בציון [שם] [יהוה] [ותהלת׳ו] בירושלם
6 words of the verse are on this fragment — 1 partly restored, 3 supplied entire by an editor.
לספר בציון [שם] [יהוה] [ותהלת׳ו] בירושלים
6 words of the verse are on this fragment — 1 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 102:22
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.
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
HR/VNcc — Preposition · verb niphal infinitive construct commonHR/VNcc
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmpa — Noun common · masculine plural absoluteHNcmpa
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HD — AdverbHD
מַמְלָכָה (mamlakah) refers to concepts of kingdom, sovereignty, dominion, and reign. It is derived from the root word for dominion and can denote both an abstract estate of rule and a concrete realm or country. The term is noted to primarily refer to non-Israelite kingdoms in some contexts.
מַמְלָכָה n.f. kingdom, sovereignty, dominion, reign
kingdom, realm, chiefly non-Isr.
sovereignty, dominion
reign
base
H4467 מַמְלָכָה kingdom, sovereignty, dominion, reign . kingdom, realm, chiefly non-Isr.
. sovereignty, dominion
. reign
4467 mamlakah mam-law-kaw'
from 4427; dominion, i.e. (abstractly) the estate (rule) or
(concretely) the country (realm):--kingdom, king's, reign,
royal.
see HEBREW for 04427
מַמְלָכָה (mam.la.khah) — kingdom.
1) kingdom, dominion, reign, sovereignty
1a) kingdom, realm
1b) sovereignty, dominion
1c) reign
HC/Ncfpa — Conjunction · noun common feminine plural absoluteHC/Ncfpa
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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)
N-proper — Noun properHNpt