Psalms 105:14 — Word Study
WLCלֹֽא־ הִנִּ֣יחַ אָדָ֣ם לְעָשְׁקָ֑ם וַיּ֖וֹכַח עֲלֵיהֶ֣ם מְלָכִֽים׃
BSAnolôʼ manʼâdâm [human, Adam] oppress themʻâshaq [to press upon, defraud] He rebukedyâkach▸ [corrected, reproved] kingsmelek [royal rulers, monarchs] on their behalfʻal [for their sake, because of them]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| הִנִּ֣יחַ | he permitted | Verb, Hiphil, perfect third person masculine singular |
| אָדָ֣ם | anyone | Noun common, masculine singular absolute |
| לְעָשְׁקָ֑ם | to oppress them | Preposition, verb qal infinitive construct common, suffix |
| וַיּ֖וֹכַח | and he rebuked | Verb, Hiphil, sequential imperfect third person masculine singular |
| עֲלֵיהֶ֣ם | on them | Preposition, suffix |
| מְלָכִֽים׃ | kings | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He let no man oppress them; He rebuked kings on their behalf: |
| KJV | He suffered no man to do them wrong: yea, he reproved kings for their sakes; |
| ASV | He suffered no man to do them wrong; Yea, he reproved kings for their sakes, |
| YLT | He hath not suffered any to oppress them And He reproveth for their sakes kings. |
| WEB | He allowed no one to do them wrong. Yes, he reproved kings for their sakes, |
| BBE | He would not let anyone do them wrong; he even kept back kings because of them, |
Where they part company is יָכַח — see How Translations Differ.
The main clause states God's action against oppression, followed by a subordinate clause detailing how He intervened.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנוח
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 105:14
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 of His Peoplegenerated
Psalms 105:14 describes how God safeguarded His people from oppression during their time of wandering. The psalmist emphasizes God's active role in rebuking kings who sought to harm them, showcasing His protective nature. This verse highlights the broader theme of God's faithfulness and care for Israel throughout their history, as seen in other passages like Genesis 12:14–17 and Genesis 20:1–7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 12:14–17 | So when Abram entered Egypt, the Egyptians saw that the woman was very beautiful. |
| 2 | Genesis 20:1–7 | Now Abraham journeyed from there to the region of the Negev and settled between Kadesh and Shur. While he was staying in Gerar, |
| 3 | Genesis 26:14–33 | He owned so many flocks and herds and servants that the Philistines envied him. |
| 4 | Genesis 31:24–29 | But that night God came to Laban the Aramean in a dream and warned him, “Be careful not to say anything to Jacob, either good or bad.” |
| 5 | Genesis 35:5 | As they set out, a terror from God fell over the surrounding cities, so that they did not pursue Jacob’s sons. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — עָשַׁק, 'a.she.Kamgenerated
The verb עָשַׁק (ashaq) means 'to oppress' and is derived from a root that conveys the idea of pressing upon or defrauding someone. It is often used in contexts of injustice or exploitation, indicating a forceful or violent action against another.
In this verse, it describes the actions that God prevented against His people, demonstrating His commitment to protect them from harm and injustice.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb הִנִּיחַ (hi.Ni.ach), meaning 'He permitted,' governs the entire verse. It is followed by a negation and two additional clauses that describe what God did not allow and how He acted on behalf of His people.
The structure emphasizes God's protective role, with the negation לֹא (lo') indicating that no man was allowed to oppress them, while the sequential actions of rebuking kings illustrate God's active involvement.
Septuagint Backgroundgenerated
The Septuagint translates הִנִּיחַ as ἀφῆκεν (aphēken), meaning 'He let go' or 'permitted.' This choice highlights God's authority to allow or disallow actions against His people.
The translation of יָכַח as ἤλεγχεν (ēlenchen) suggests a strong corrective action, reinforcing the idea of God's active defense against oppressors.
In plain words — the whole versegenerated
Psalms 105:14 tells us that God did not allow anyone to oppress His people, and He rebuked kings who tried to harm them. This verse shows how God actively protects His people from injustice and wrongdoing.
Frequently Asked Questionsgenerated
It means that God actively intervened to prevent harm and injustice against His people, showing His protective nature.
Kings represent those in positions of power who might oppress others; the psalmist highlights God's authority over even the most powerful.
This verse illustrates God's faithfulness and commitment to justice, demonstrating that He cares for His people and defends them.
Yes, there are many examples throughout the Bible, such as God's protection of Israel during their exodus from Egypt and in battles against their enemies.
Reflection Questionsgenerated
- In what ways have I seen God protect me from harm or injustice in my life?
- How can I trust in God's protection when facing difficult situations?
- What does this verse teach me about God's character and His care for His people?
- How can I be an advocate for justice in my community, reflecting God's heart for the oppressed?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 105:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe suffered no man to do them wrong,.... Though strangers and unsettled, and moving from place to place; and few in number, and weak and defenceless.
Read John Gill on Psalms 105 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe suffered no man to do them wrong: yea, he reproved kings for their sakes; He suffered no man to do them wrong; yea, he reproved kings for their sakes - Pharaoh of Egypt (Genesis 12:17) for
Read Robert Jamieson on Psalms 105 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBoth verbally, and really, by his judgments. See 20:3.
Read Matthew Poole on Psalms 105 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:14 He suffered no man to do them wrong: yea, he reproved kings for their sakes;Ver. 14. He suffered no man, &c.] So as utterly to oppress them; for otherwise they had their illusages; such as was the taking away of Sarah, casting out of Isaac, the rape of Dinah, &c. Strangers meet many times with hard measure. Yea, he reproved kings] Genesis 12:17; Genesis 20:3. Kings and queens must not think themselves too good to nurse God’ s little ones, yea, to do them homage, licking up the dust under their feet, Isaiah 49:23.
Read John Trapp on Psalms 105 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Wrong.—The allusion is doubtless to the incidents connected with Sarah and Rebekah at the courts of Egypt and Philistia. (See Genesis 26:11.)
Read Charles John Ellicott on Psalms 105 →
CambridgeThe Cambridge Bible for Schools and Colleges13–24. Jehovah’s providential guidance of the patriarchs in their migrations.
Read Cambridge on Psalms 105 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe suffered no man to do them wrong - He protected them as they wandered from place to place, and as they were exposed to dangers.
Read Albert Barnes on Psalms 105 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Reproved kings—The allusion is specially to Pharaoh and Abimelech. Genesis 12:17; Genesis 20:3
Read Daniel Denison Whedon on Psalms 105 →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
He let no man oppress them; He rebuked kings on their behalf:
He allowed no one to do them wrong. Yes, he reproved kings for their sakes,
He let no man oppress them; He rebuked kings on their behalf:
He let no one oppress them; he disciplined kings for their sake,
Tyndale line
He suffered no man to do them wrong: yea, he reproved kings for their sakes;
He suffered no man to do them wrong; Yea, he reproved kings for their sakes,
He suffered no man to do them wrong; yea, he reproved kings for their sakes;
He suffered no man to do them wrong: yes, he reproved kings for their sakes;
Yet suffered he no man to doe them wrong, but reprooued Kings for their sakes, saying,
Strictly literal
He suffered no man to oppress them, and reproved kings for their sakes,
He hath not suffered any to oppress them And He reproveth for their sakes kings.
He has not permitted any to oppress them || And He reproves kings for their sakes.
He suffered no man to oppress them; yea, he reproved kings for their sake;
He did not allow anyone to oppress them; he rebuked kings for their sakes.
From the Latin
And they coveted their desire in the desert: and they tempted God in the place without water.
Simplified
He didn't let anyone treat them badly; warning kings to leave them alone:
He would not let anyone do them wrong; he even kept back kings because of them,
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 states, "לֹֽא־ הִנִּ֣יחַ אָדָ֣ם לְעָשְׁקָ֑ם וַיּ֖וֹכַח עֲלֵיהֶ֣ם מְלָכִֽים׃" which translates to "He let no man oppress them; He rebuked kings on their behalf." The Septuagint closely aligns with the Masoretic Text, matching 6 of the 7 words, indicating a strong agreement in the translation of this verse. However, the exact wording and structure may differ due to the nature of the Greek translation. The Samaritan Pentateuch and Dead Sea Scrolls, where available, also support the Masoretic Text's reading, confirming the consistency of this verse across different ancient witnesses.
לֹֽא־ הִנִּ֣יחַ אָדָ֣ם לְעָשְׁקָ֑ם וַיּ֖וֹכַח עֲלֵיהֶ֣ם מְלָכִֽים׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 105:14
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence 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
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence 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 . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
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)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3mp
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural absoluteHNcmpa
of Judah and Israel. For the list see table at the end of this volume.
