Psalms 105:15 — Word Study
WLCאַֽל־ תִּגְּע֥וּ בִמְשִׁיחָ֑י וְ֝לִנְבִיאַי אַל־ תָּרֵֽעוּ׃
BSADo notʼal [never, under no circumstances] touchnâgaʻ▸ My anointed onesmâshîyach [Messiah, set apart for God's purpose] Do no harmrâʻaʻ▸ [be evil, afflict] to My prophetsnâbîyʼ [those who speak for God, spokespersons]
| Greek | English | Parsing |
|---|---|---|
| אַֽל־ | may not | Particle |
| תִּגְּע֥וּ | you touch | Verb, Qal, jussive second person masculine plural |
| בִמְשִׁיחָ֑י | anointed [ones] my | Preposition, noun common masculine plural construct, suffix |
| וְ֝לִנְבִיאַי | and to prophets my | Conjunction, preposition, noun common masculine plural construct |
| אַל־ | may not | Particle |
| תָּרֵֽעוּ׃ | 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 | 'Strike not against Mine anointed, And to 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. |
All translations agree on the core message of the verse.
The verse consists of two main prohibitive clauses, each with a clear command against specific actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 — Psalms 105:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Protection Over His Anointedgenerated
Psalm 105:15 emphasizes God's directive against harming His chosen ones, the anointed, and His prophets. This verse serves as a reminder of the divine protection surrounding those set apart for God's purpose, reflecting the seriousness with which God regards His messengers and representatives. The surrounding verses highlight God's care for His people, illustrating His sovereignty and authority over all creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 26:11 | So Abimelech warned all the people, saying, “Whoever harms this man or his wife will surely be put to death.” |
| 2 | Zechariah 2:8 | For this is what the LORD of Hosts says: “After His Glory has sent Me against the nations that have plundered you—for whoever touches you touches the apple of His eye— |
| 3 | 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. |
| 4 | 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. |
| 5 | 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.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מִשִׁיחָי, vim.shi.Chaigenerated
The term מָשִׁיחַ (mashiyach) means 'anointed' and signifies someone chosen for a sacred role, such as a king or priest. In this verse, it refers specifically to God's anointed ones, indicating their special status and divine protection.
This word is often associated with the Messiah, who is the ultimate anointed one in biblical theology. The parsing indicates it is a noun in the plural form, suggesting a group of individuals who share this sacred designation.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core message of the verse, emphasizing the prohibition against touching or harming God's anointed ones and prophets.
Sentence Structuregenerated
The verse contains two main verbs: תִּגְּע֥וּ (you touch) and תָּרֵֽעוּ (you do harm), both directed at the audience. The structure emphasizes the prohibition against both actions, highlighting the seriousness of the statement.
The negative particle אַל (al) precedes each verb, marking the commands clearly and indicating that these actions are strictly forbidden.
Septuagint Backgroundgenerated
The Septuagint translates אַל as μὴ, which also serves as a negative particle, maintaining the prohibitive nature of the command. This choice reflects a direct connection to the Hebrew intent.
The Greek word ἅπτεσθε for תִּגְּע֥וּ emphasizes the act of touching, while πονηρεύεσθε for תָּרֵֽעוּ conveys the idea of doing harm, aligning closely with the Hebrew meanings.
In plain words — the whole versegenerated
Psalm 105:15 warns not to harm God's anointed ones and prophets. This verse highlights God's protection over those He has chosen for special purposes, reminding us of the seriousness of respecting His messengers.
Frequently Asked Questionsgenerated
To be anointed means to be chosen and set apart by God for a specific purpose, often involving a sacred role.
God emphasizes this to protect His messengers, ensuring that His word and will are communicated without interference or harm.
The term 'anointed' connects directly to the Messiah, who is the ultimate anointed one in biblical tradition, highlighting God's special relationship with His chosen.
The command signifies God's authority and the serious consequences of disregarding His chosen representatives, emphasizing the sanctity of their roles.
Reflection Questionsgenerated
- How can I show respect for those who speak on behalf of God today?
- What does it mean for me to be 'set apart' for God's purpose?
- In what ways can I support and protect those who are anointed or called by God?
- Why is it important to understand the seriousness of God's commands regarding His prophets?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the significance of anointing and God's protection over His chosen leaders.
You are right to conclude that he [Jesus] is called Christ only because of the anointing, just as an apostle is so called because of his apostolic function and an angel from his office as messenger.Early Church Fathers on Psalms 105 →
But after Moses had made his appearance, and had given the law to the children of Israel, and had made them aware of all the requirements of the law and everything that it required people to observe and to do,Early Church Fathers on Psalms 105 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 105:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSaying, Touch not mine anointed,.... Or, "mine anointed ones"; my Christs, as Abraham, Isaac, and Jacob, were, who, though not anointed with material oil, yet were all that, that such were, who in
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySaying, Touch not mine anointed, and do my prophets no harm. (Saying), Touch not mine anointed - a verbal allusion to Genesis 26:11. "Mine anointed" is (Hebrew) plural, and is explained by "prophets" in the next clause.
Read Robert Jamieson on Psalms 105 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTouch not; hurt not, as this word is used of these very persons, ,29, and elsewhere. Mine anointed; my prophets, as the next words explain it, to wit, Abraham, and Isaac, and Jacob, as is evident; who are called God’ s anointed, because they were eminently blessed of God, and consecrated to be his peculiar people, and to be kings and priests in their families, and replenished with the gifts and graces of the Holy Ghost, in respect whereof many persons are said to be anointed in Scripture who never had any material oil applied to them, as . And they are called prophets, because God did familiarly converse with them, and revealed his mind and will to them, and by them to others; and because…
Read Matthew Poole on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:15 [Saying], Touch not mine anointed, and do my prophets no harm.Ver. 15. Touch not mine anointed, &c.] This God speaketh not of kings, but to kings, concerning his people who have an unction from the Father, being sanctified and set apart for his peculiar. To touch these is to touch the apple of God’ s eye, Zechariah 2:8; they are sacred persons. And do my prophets no harm] The patriarchs were such, Genesis 20:7, so are still all godly ministers, whom they who harm by word or deed have not so much knowledge as Pilate’ s wife had in a dream. See Psalms 14:4.
Read John Trapp on Psalms 105 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Anointed.—In the plural, “my anointed ones.” As referring to the patriarchs, the expression is not technical, since they were never, like priests, prophets, and kings in later times, actually anointed. But the terms being sometimes applied to the covenant people as a whole (see Psalms 89:38; Psalms 89:51), its application to the founders of the race, especially those to whom the “promises came,” is very just. As to the term “prophet,” the poet found it expressly conferred on Abraham in Genesis 20:7.
Read Charles John Ellicott on Psalms 105 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Touch not mine anointed] It is supposed that the patriarchs are here intended; but the whole people of Israel may be meant. They were a kingdom of priests and kings unto God; and prophets, priests, and kings were always anointed.
Read AdamClarke on Psalms 105 →CambridgeThe Cambridge Bible for Schools and Colleges15. Jehovah’s words. Saying is rightly supplied. Touch not] The phrase is suggested by Genesis 20:6; cp. Psalms 26:11. mine anointed ones … my prophets] The patriarchs were not actually anointed, but the term is applied to them as bearing the seal of a Divine consecration in virtue of which their persons were sacred and inviolable. Abraham is called a prophet in Genesis 20:7 as an intercessor, and the term is applied to the patriarchs generally as the recipients of Divine revelation. 16 ff. The events which led to the migration of Jacob into Egypt.
Read Cambridge on Psalms 105 →Albert Barnes1798–1870Barnes' Notes on the BibleSaying, Touch not mine anointed - That is, This was the language of his “providence.” It was as though God had said this.
Read Albert Barnes 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
“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 chosen 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.
Touche not mine anointed, and doe my Prophets no harme.
Strictly literal
[Saying,] Touch not mine anointed ones, and do my prophets no harm.
'Strike not against Mine anointed, And to My prophets do not evil.'
“Do not strike against My anointed, || And do no evil to 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
And he gave them their request: and sent fulness into their souls.
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 states, "אַֽל־ תִּגְּע֥וּ בִמְשִׁיחָ֑י וְ֝לִנְבִיאַי אַל־ תָּרֵֽעוּ׃" which translates to "Do not touch My anointed ones! Do no harm to My prophets!" The Septuagint agrees with the Masoretic Text, matching all six words in a word-by-word correspondence, although the order and articles differ due to the nature of Greek syntax. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong textual consistency across these ancient witnesses.
אַֽל־ תִּגְּע֥וּ בִמְשִׁיחָ֑י וְ֝לִנְבִיאַי אַל־ תָּרֵֽעוּ׃
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 Psalms 105:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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 | N-mp | 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)
HTn — 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