Psalms 105:20 — Word Study
WLCשָׁ֣לַח מֶ֭לֶךְ וַיַּתִּירֵ֑הוּ מֹשֵׁ֥ל עַ֝מִּ֗ים וַֽיְפַתְּחֵֽהוּ׃
BSAThe kingmelek [ruler of the people, monarch] sentshâlach■ [dispatched, commanded] and released himnâthar▸ [set free, loosed] the rulermâshal [leader, governor] of peoplesʻam [nations, tribes] set him freepâthach▸ [freed, delivered, untied, unbound]
| Greek | English | Parsing |
|---|---|---|
| שָׁ֣לַח | he sent | Verb, Qal, perfect third person masculine singular |
| מֶ֭לֶךְ | a king | Noun common, masculine singular absolute |
| וַיַּתִּירֵ֑הוּ | and he set free him | Verb hiphil sequential imperfect third person masculine singular, suffix |
| מֹשֵׁ֥ל | a ruler of | Verb, Qal, participle (active) masculine singular common |
| עַ֝מִּ֗ים | peoples | Noun common, masculine plural absolute |
| וַֽיְפַתְּחֵֽהוּ׃ | and he set free him | Verb piel sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king sent and released him; the ruler of peoples set him free. |
| KJV | The king sent and loosed him; even the ruler of the people, and let him go free. |
| ASV | The king sent and loosed him; Even the ruler of peoples, and let him go free. |
| YLT | The king hath sent, and looseth him, The ruler of the peoples, and draweth him out. |
| WEB | The king sent and freed him, even the ruler of peoples, and let him go free. |
| BBE | The king sent men to take off his chains; even the ruler of the people, who let him go free. |
Where they part company is in the nuances of the verbs used for 'sent' and 'released' — see How Translations Differ.
The sentence has a main clause followed by two actions, illustrating the sequence of the king's commands.
5 commentators on this verse
Gill, Jamieson, Trapp, Barnes & more — read them ›
clause
subjectמֶלֶךְ
verbשָׁלַח
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 105:20
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 Providence in Israel's Historygenerated
Psalms 105:20 describes how God orchestrated events in Joseph's life, leading to his release from prison. This moment is pivotal in the narrative of Joseph, who was sold into slavery but ultimately rose to power in Egypt. The psalmist highlights God's sovereignty and faithfulness throughout Israel's history, emphasizing the importance of Joseph's story as part of God's redemptive plan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:14 | So Pharaoh sent for Joseph, who was quickly brought out of the dungeon. After he had shaved and changed his clothes, he went in before Pharaoh. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שָׁלַח, Sha.lachgenerated
The Hebrew word שָׁלַח (shalach) is a verb meaning 'to send' and encompasses a range of actions, including dispatching, letting go, or sending away. In this verse, it indicates the king's action of sending for Joseph, which leads to his release.
The parsing as a perfect third person masculine singular verb indicates a completed action — the king has sent. This highlights the authority of the king in the narrative and the decisive moment of Joseph's release.
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 finite verb שָׁלַח governs the main action of the verse — the king sent — followed by a series of phrases that describe the actions taken. The structure emphasizes the sequence of events leading to Joseph's release.
The sentence contains multiple clauses that detail the actions of the king and the ruler of peoples. The order highlights the king's authority and the direct action taken to free Joseph.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח with ἀπέστειλεν (apestēlen), meaning 'he sent away.' This choice reflects a direct correspondence to the Hebrew, maintaining the sense of sending.
The use of ἀπέστειλεν also emphasizes the authoritative action of the king, paralleling the Hebrew's implication of command.
In plain words — the whole versegenerated
Psalms 105:20 tells us that the king sent for Joseph and released him from prison. This verse highlights God's providential care for Joseph, who was unjustly imprisoned but eventually set free.
Frequently Asked Questionsgenerated
It signifies the king's authority and the pivotal moment in Joseph's life when he was called from prison to fulfill God's purpose.
It shows how God orchestrated events in Joseph's life, leading to his release and eventual rise to power in Egypt.
Joseph's release is a key moment that leads to the preservation of his family during the famine and the fulfillment of God's promises to Abraham.
We learn about God's sovereignty and faithfulness, even in difficult circumstances, and how He can turn situations around for good.
Reflection Questionsgenerated
- How does this verse encourage you to trust in God's timing during difficult situations?
- In what ways have you seen God intervene in your life like He did for Joseph?
- What does this verse teach about the role of authority in God's plan?
- How can you apply the lessons from Joseph's story to your own life?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine of Hippo, reference this verse to illustrate God's providence in Joseph's life and the fulfillment of His plans.
"The king sent and loosed him, the prince of the peoples, and let him go free" [Psalms 105:20].Early Church Fathers on Psalms 105 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Psalms 105:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe king sent and loosed him,.... That is, Pharaoh king of Egypt sent messengers to the prison, and ordered Joseph to be loosed, as soon as ever he heard the account which the chief butler gave of
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover he called for a famine upon the land: he brake the whole staff of bread. -The circumstances leading to the bringing of the heirs of the promise into Egypt.
Read Robert Jamieson on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:20 The king sent and loosed him; [even] the ruler of the people, and let him go free.Ver. 20. The king sent and loosed him] By his own master, Potiphar, who had laid him there at his wife’ s instance. Such as are bound ignominiously for righteousness’ sake shall be one way or other loosed honourably.
Read John Trapp on Psalms 105 →Albert Barnes1798–1870Barnes' Notes on the BibleThe king sent and loosed him - Released him from prison. Genesis 41:14. The object was that he might interpret the dreams of Pharaoh.
Read Albert Barnes on Psalms 105 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. The king sent—This was the beginning of his exaltation. It was from the pit, or dungeon, by the supreme authority. Ruler of the people—Same as “king” in preceding line.
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
The king sent and released him; the ruler of peoples set him free.
The king sent and freed him, even the ruler of peoples, and let him go free.
The king sent and released him; the ruler of peoples set him free.
The king authorized his release; the ruler of nations set him free.
Tyndale line
The king sent and loosed him; even the ruler of the people, and let him go free.
The king sent and loosed him; Even the ruler of peoples, and let him go free.
The king sent and loosed him; even the ruler of peoples, and let him go free.
The king sent and loosed him; even the ruler of the people, and let him go free.
The King sent and loosed him: euen the Ruler of the people deliuered him.
Strictly literal
The king sent and loosed him — the ruler of peoples — and let him go free.
The king hath sent, and looseth him, The ruler of the peoples, and draweth him out.
The king has sent, and looses him, || The ruler of the peoples, and draws him out.
The king sent and unfettered him; the ruler of people, and let him go free.
The king sent servants to release him; the ruler of the people set him free.
From the Latin
And they changed their glory into the likeness of a calf that eateth grass.
Simplified
The king sent for him and released him; the king of the people set him free.
The king sent men to take off his chains; even the ruler of the people, who let him go free.
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 closely in this verse, with all six words matched in the translation. This indicates a strong consistency in the transmission of the text across these two witnesses.
שָׁ֣לַח מֶ֭לֶךְ וַיַּתִּירֵ֑הוּ מֹשֵׁ֥ל עַ֝מִּ֗ים וַֽיְפַתְּחֵֽהוּ׃
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 105:20
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.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
נָתַר (nathar) is a Hebrew verb with meanings related to movement and freedom. It can signify to spring up, leap, or start, as well as to loosen, unbind, or set free. The word appears in various forms, including Qal, Piel, and Hiphil, indicating different nuances of action. Notably, it has an Aramaic equivalent, נְתַר.
[נָתַר] vb. spring or start up
Qal yea, it (the heart) starts up from its place
Pi. to leap with them (i.e. its legs) upon the earth
Hiph. he (י׳) looked, and made nations start up.
base
[נָתַר] vb. be free, loose;—Hiph.
unfasten, loosen
set free, unbind
base
H5425a נָתַר spring or start up H5425b נָתַר be free, loose;—Hiph. . unfasten, loosen
. set free, unbind
5425 nathar naw-thar'
a primitive root; to jump, i.e. be violently agitated;
causatively, to terrify, shake off, untie:--drive asunder,
leap, (let) loose, X make, move, undo.
נָתַר (na.tar) — to start.
1) to start up, tremble, shake, spring up
1a) (Qal) to start up
1b) (Piel) to leap
1c) (Hiphil) to cause to start up
נָתַר (na.tar) — to free.
1) to loose, let loose, undo, be free, be loose
1a) (Hiphil)
1a1) to unfasten, loosen
1a2) to set free, unbind
Aramaic equivalent: ne.tar (נְתַר "to strip" H5426)
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3ms
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
N-mp — Noun common · masculine plural absoluteHNcmpa
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3ms