Psalms 105:22 — Word Study
WLCלֶאְסֹ֣ר שָׂרָ֣יו בְּנַפְשׁ֑וֹ וּזְקֵנָ֥יו יְחַכֵּֽם׃
BSAto instructʼâçar [bind, teach at his pleasure] his princessar [rulers, leaders] as he pleasednephesh [at his will, with his soul] and teachchâkam▸ [make wise, guide] his elders {wisdom}zâqên [old, elderly ones, good judgment, intelligent discernment]
| Greek | English | Parsing |
|---|---|---|
| לֶאְסֹ֣ר | to bind | Preposition, verb qal infinitive construct common |
| שָׂרָ֣יו | officials his | Noun common masculine plural construct, suffix |
| בְּנַפְשׁ֑וֹ | in will his | Preposition, noun common feminine singular construct, suffix |
| וּזְקֵנָ֥יו | and elders his | Conjunction, suffix |
| יְחַכֵּֽם׃ | he taught wisdom | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to instruct his princes as he pleased and teach his elders wisdom. |
| KJV | To bind his princes at his pleasure; and teach his senators wisdom. |
| ASV | To bind his princes at his pleasure, And teach his elders wisdom. |
| YLT | To bind his chiefs at his pleasure, And his elders he maketh wise. |
| WEB | to discipline his princes at his pleasure, and to teach his elders wisdom. |
| BBE | To give his chiefs teaching at his pleasure, and so that his law-givers might get wisdom from him. |
Where they part company is לֶאְסֹ֣ר — see How Translations Differ.
The structure consists of a main clause followed by a prepositional phrase that describes how the instruction is given, and a subsequent clause that indicates the action of teaching.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָכַם
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 105:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Governance Over Israelgenerated
Psalms 105:22 is situated in a passage that highlights God's providence and care for Israel, particularly during their time in Egypt. The psalmist recounts how God appointed Joseph as a ruler and empowered him to lead and guide others, demonstrating His authority and wisdom in leadership. This reflects God's ongoing relationship with His people, ensuring they receive instruction and wisdom through chosen leaders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:33–38 | Now, therefore, Pharaoh should look for a discerning and wise man and set him over the land of Egypt. |
| 2 | Isaiah 19:11 | The princes of Zoan are mere fools; Pharaoh’s wise counselors give senseless advice. How can you say to Pharaoh, “I am one of the wise, a son of eastern kings”? |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יְחַכֵּֽם, ye.cha.Kemgenerated
The verb יְחַכֵּֽם (yechakeim) is a Piel imperfect form of חָכַם (chakam), meaning to teach wisdom or to make wise. This verb implies an active role in imparting understanding and discernment, emphasizing the importance of wisdom in leadership.
The Piel stem indicates an intensive action, suggesting that God not only teaches but actively shapes the wisdom of His elders. The parsing as third person masculine singular shows that He is the subject performing this action, highlighting God's authority in guiding His leaders.
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 יְחַכֵּֽם governs the sentence, indicating the action of teaching wisdom. The structure includes a prepositional phrase (בְּנַפְשׁ֑וֹ) that describes the manner of instruction, and two noun phrases that specify who is being taught: the princes and the elders.
The Hebrew word order places emphasis on the action of teaching, with the subject (God) implied rather than explicitly stated, which is common in Hebrew syntax.
Septuagint Backgroundgenerated
The Septuagint translates יְחַכֵּֽם as σοφίσαι (sophisai), which means to make wise. This choice reflects a broader interpretation of the Hebrew term, emphasizing the impartation of wisdom rather than simply teaching.
The translation of לֶאְסֹ֣ר as παιδεῦσαι (paideusai) indicates a focus on instruction and discipline, aligning with the educational aspect of God's guidance.
In plain words — the whole versegenerated
Psalms 105:22 tells us that God instructs His leaders and teaches His elders wisdom. This verse emphasizes God's role in guiding those in authority, ensuring they possess the wisdom needed to lead effectively.
Frequently Asked Questionsgenerated
It means that God provides guidance and direction to those in leadership roles, ensuring they have the wisdom necessary to govern.
Wisdom is crucial for leaders because it enables them to make sound decisions, guide others effectively, and lead with integrity.
God teaches wisdom through His word, experiences, and the guidance of the Holy Spirit, equipping elders to fulfill their roles with discernment.
The phrase emphasizes that God's instruction is purposeful and aligned with His desires, reflecting His sovereign control over leadership.
Reflection Questionsgenerated
- In what ways have I seen God's guidance in my own life or in the lives of leaders around me?
- How can I seek wisdom in my decisions and actions, following the example set by the elders mentioned in this verse?
- What role does teaching and instruction play in leadership, and how can I apply this in my own context?
- How does understanding God's will influence the way I approach leadership and decision-making?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 105:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo bind his princes at his pleasure,.... Not to lay them in prison, and bind them with fetters, as he had been bound; but to give laws unto them as he pleased, and bind and oblige them to observe
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 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo bind his princes by his commands, and if they were refractory, to punish them. Teach his senators; his wisest counsellors, whom he commanded to receive instructions from Joseph upon all occasions.
Read Matthew Poole on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:22 To bind his princes at his pleasure; and teach his senators wisdom.Ver. 22. To bind his princes at his pleasure] To overawe and to overrule them, to bind them in prison, if need so required, as himself had been bound, and that at his pleasure, or according to his own soul, sine consensu Pharaoh, saith Rabbi Solomon; without Pharaoh’ s consent, as he dealt by Potiphar, say other Rabbis. And teach his senators wisdom] Policy and piety, which yet the Egyptians long retained not.
Read John Trapp 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 BibleTo bind his princes at pleasure - Giving him absolute power. The power here referred to was that which was always claimed in despotic governments, and was, and is still, actually practiced in Oriental nations.
Read Albert Barnes on Psalms 105 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. At his pleasure—Hebrew, with his soul, a Hebraism for by his will. Absolute power.
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
to instruct his princes as he pleased and teach his elders wisdom.
to discipline his princes at his pleasure, and to teach his elders wisdom.
to instruct his princes as he pleased and teach his elders wisdom.
giving him authority to imprison his officials and to teach his advisers.
Tyndale line
To bind his princes at his pleasure; and teach his senators wisdom.
To bind his princes at his pleasure, And teach his elders wisdom.
To bind his princes at his pleasure, and teach his senators wisdom.
To bind his princes at his pleasure; and teach his senators wisdom.
That he shoulde binde his princes vnto his will, and teach his Ancients wisedome.
Strictly literal
To bind his princes at his pleasure, and teach his elders wisdom.
To bind his chiefs at his pleasure, And his elders he maketh wise.
To bind his chiefs at his pleasure, || And he makes his elderly wise.
That he might bind his princes at his pleasure; and teach his ancients wisdom.
to instruct his princes as he wished and to teach his elders wisdom.
From the Latin
Wondrous works in the land of Cham: terrible things in the Red Sea.
Simplified
to teach the king's officials whatever he wanted, to make the king's advisors wise.
To give his chiefs teaching at his pleasure, and so that his law-givers might get wisdom from him.
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 of Psalms 105:22 states, 'לֶאְסֹר שָׂרָיו בְּנַפְשׁוֹ וּזְקֵנָיו יְחַכֵּם,' which translates to 'to bind his princes in his soul and teach his elders.' The Septuagint, while not providing a direct translation, matches four out of five words from the Masoretic Text, indicating a strong agreement in the core concepts, although the specific wording and structure differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional witnesses for this particular verse, so the comparison primarily stands between the Masoretic Text and the Septuagint, which shows a significant alignment in meaning despite differences in phrasing.
לֶאְסֹ֣ר שָׂרָ֣יו בְּנַפְשׁ֑וֹ וּזְקֵנָ֥יו יְחַכֵּֽם׃
4 of the 5 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 105:22
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.
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Conj | Adj | Suff — Conjunction · suffixHC/Aampc/Sp3ms
חָכַם (chakam) is a Hebrew verb meaning to be wise or to act wisely. It encompasses various forms, including teaching wisdom and showing oneself wise. The entries highlight its use in different contexts, such as making others wise or dealing shrewdly. There are no noted disagreements among the lexicons.
חָכַם vb. be wise
Qal be or become wise, act wisely
Pi. make wise, teach wisdom
Pu. made wise, intensive, as it were the embodiment of wisdom
Hiph. making wise the simple
Hithp. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
base
H2449 חָכַם be wise .be or become wise, act wisely
. make wise, teach wisdom
. made wise, intensive, as it were the embodiment of wisdom
. making wise the simple
. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
2449 chakam khaw-kam'
a primitive root, to be wise (in mind, word or act):--X
exceeding, teach wisdom, be (make self, shew self) wise, deal
(never so) wisely, make wiser.
חָכַם (cha.kham) — be wise.
1) to be wise
1a) (Qal) to be or become wise, act wisely
1b) (Piel) to make wise, teach wisdom, instruct
1c) (Pual) to be made wise
1d) (Hiphil) to make wise
1e) (Hithpael) to show oneself wise, deceive, show one's wisdom
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…