Psalms 106:46 — Word Study
WLCוַיִּתֵּ֣ן אוֹתָ֣ם לְרַחֲמִ֑ים לִ֝פְנֵ֗י כָּל־ שׁוֹבֵיהֶֽם׃
BSAHe madenâthan▸ themʼêth objects of compassionracham [to be pitied, tender love, womb-like, mercy, feeling sorry for] topânîym [before the face of, in the presence of] allkôl [every single one, everything] who held them captiveshâbâh [those that, the ones which, carried, took captive, prisoners]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתֵּ֣ן | and he made | Verb, Qal, sequential imperfect third person masculine singular |
| אוֹתָ֣ם | the object marker them | Particle, suffix |
| לְרַחֲמִ֑ים | into compassion | Preposition, noun common masculine plural absolute |
| לִ֝פְנֵ֗י | before | Preposition, noun common masculine plural construct |
| כָּל־ | all | Noun common, masculine singular construct |
| שׁוֹבֵיהֶֽם׃ | captors their | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He made them objects of compassion to all who held them captive. |
| KJV | He made them also to be pitied of all those that carried them captives. |
| ASV | He made them also to be pitied Of all those that carried them captive. |
| YLT | And He appointeth them for mercies Before all their captors. |
| WEB | He made them also to be pitied by all those who carried them captive. |
| BBE | He put pity into the hearts of those who made them prisoners. |
The translations agree on the essence of God's compassion as expressed in this verse.
The sentence consists of a main clause with a prepositional phrase that provides additional context about the recipients of God's compassion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 106:46
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 Mercy to His Peoplegenerated
Psalms 106:46 describes how God showed mercy to the Israelites, even while they were captives. This verse emphasizes God's compassion and His ability to evoke pity in the hearts of their captors. The psalmist reflects on God's covenant faithfulness and His willingness to act on behalf of His people, as seen in the preceding and following verses, which highlight God's remembrance and deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 8:50 | May You forgive Your people who have sinned against You and all the transgressions they have committed against You, and may You grant them compassion in the eyes of their captors to show them mercy. |
| 2 | Ezra 9:9 | Though we are slaves, our God has not forsaken us in our bondage, but He has extended to us grace in the sight of the kings of Persia, giving us new life to rebuild the house of our God and repair its ruins, and giving us a wall of protection in Judah and Jerusalem. |
| 3 | Jeremiah 15:11 | The LORD said: “Surely I will deliver you for a good purpose; surely I will intercede with your enemy in your time of trouble, in your time of distress. |
| 4 | Jeremiah 42:12 | And I will show you compassion, and he will have compassion on you and restore you to your own land.’ |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — רַחֲמִים, le.ra.cha.Mimgenerated
The word רַחֲמִים (raḥamim) is derived from the root רַחַם (raḥam), which means 'womb.' This connection emphasizes a nurturing, tender love, akin to a mother's care for her child. In this context, it signifies God's deep compassion for His people, transforming them into objects of mercy.
This plural form indicates a richness of compassion, suggesting not just a single act of mercy, but a continual state of being cared for. The parsing as a noun in the absolute state shows that this compassion is a fundamental aspect of God's character, particularly in relation to His people during times of distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare the verse as rendered in the Berean Standard Bible, which uses objects of compassion.
Sentence Structuregenerated
The main verb in this verse is וַיִּתֵּ֣ן, and He made, which governs the entire clause. The structure includes a noun phrase indicating the object of compassion, followed by prepositional phrases that describe the context of this compassion.
The word order places emphasis on the action of God first, followed by the recipients of that action, highlighting the transformative power of His mercy.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb וַיִּתֵּ֣ן is rendered as ἔδωκεν (edōken), meaning 'He gave.' This choice reflects a direct translation of the action, maintaining the sense of divine provision and mercy.
The Greek term οἰκτιρμοὺς corresponds to רַחֲמִים, emphasizing a similar theme of compassion, but it may carry a slightly broader connotation of pity and sympathy.
In plain words — the whole versegenerated
Psalms 106:46 tells us that God made the Israelites objects of compassion before their captors. This shows that even in their captivity, God’s mercy was evident, transforming their situation and evoking pity in those who held them.
Frequently Asked Questionsgenerated
It means that God transformed the perception of the captives, making them seen as deserving of pity and care, rather than merely as prisoners.
This verse highlights God's compassion and mercy, showing that He cares deeply for His people, even in their lowest moments.
Being in the presence of their captors while being objects of compassion illustrates the power of God's mercy to change hearts and perceptions.
This verse connects to themes of redemption and mercy found throughout the Bible, where God intervenes on behalf of His people, as seen in other passages like 1 Kings 8:50 and Jeremiah 15:11.
Reflection Questionsgenerated
- In what ways have I experienced God's compassion in my life?
- How can I show compassion to others who are in difficult situations?
- What does it mean to me that God sees me with compassion?
- How can I remember God's mercy when I face challenges or hardships?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting how it illustrates God's mercy in the sight of those who had taken the Israelites captive.
So "He gave them unto compassions, in the sight of all that had taken them captive" [Psalms 106:46]. That they might not be vessels of wrath, but vessels of mercy.Early Church Fathers on Psalms 106 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:46 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe made them also to be pitied of all those that carried them captives.
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNevertheless he regarded their affliction, when he heard their cry: -Conclusion.
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy changing their opinions of them, and inclining their hearts towards them, which he had alienated from them See Poole "".
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:46 He made them also to be pitied of all those that carried them captives.Ver. 46. He made them also to be pitied] God can soon turn the hearts of tyrants, and make them of lions lambs, &c.
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(46) Made them also to be pitied.—Literally, gave them for companions, a phrase found in Solomon’s prayer (1 Kings 8:50, and also in Daniel 1:9, Heb.).
Read Charles John Ellicott on Psalms 106 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 46. He made them also to be pitied] This was particularly true as to the Babylonish captivity; for Cyrus gave them their liberty; Darius favoured them, and granted them several privileges; and Artaxerxes sent back Nehemiah, and helped him to rebuild Jerusalem and the temple. See the Books of Ezra and Nehemiah; and see Calmet.
Read AdamClarke on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges46. He made them also to be pitied &c.] In answer to Solomon’s prayer, 1 Kings 8:50. Cp. Nehemiah 1:11; Daniel 1:9.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleHe made them also to be pitied of all those that carried them captives - That is, he exercised such control over the minds of the pagan that they were willing to show them mercy and to release them.
Read Albert Barnes on Psalms 106 →The verse in English, compared — 16 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 made them objects of compassion to all who held them captive.
He made them also to be pitied by all those who carried them captive.
He made them objects of compassion to all who held them captive.
He caused all their conquerors to have pity on them.
Tyndale line
He made them also to be pitied of all those that carried them captives.
He made them also to be pitied Of all those that carried them captive.
He made them also to be pitied of all those that carried them captives.
He made them also to be pitied by all those that carried them captives.
And gaue them fauour in the sight of all them that lead them captiues.
Strictly literal
And he caused them to find compassion of all those that had carried them captives.
And He appointeth them for mercies Before all their captors.
And He appoints them for mercies || Before all their captors.
And be caused them to find mercy before all those that had carried them away captive.
He caused all their conquerers to have pity on them.
Simplified
He made the people who captured them treat them with mercy.
He put pity into the hearts of those who made them prisoners.
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 reads: וַיִּתֵּ֣ן אוֹתָ֣ם לְרַחֲמִ֑ים לִ֝פְנֵ֗י כָּל־ שׁוֹבֵיהֶֽם׃, while the Septuagint matches 5 out of the 6 words, indicating a strong agreement between the two texts, although the Septuagint's word order and articles differ.
וַיִּתֵּ֣ן אוֹתָ֣ם לְרַחֲמִ֑ים לִ֝פְנֵ֗י כָּל־ שׁוֹבֵיהֶֽם׃
5 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 106:46
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
7356 racham rakh'-am
from 7355; compassion (in the plural); by extension, the womb
(as cherishing the fetus); by implication, a maiden:--
bowels, compassion, damsel, tender love, (great, tender)
mercy, pity, womb.
see HEBREW for 07355
רַחַם (ra.cham) — womb.
womb
Another spelling of re.chem (רֶ֫חֶם "womb" H7358)
רַחֲמִים (ra.cha.mim) — compassion.
compassion
Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
שָׁבָה (shabah) is a Hebrew verb meaning 'to take captive.' It has a range of uses, including to transport someone into captivity or to lead them away. The word appears in both the Qal and Niphal stems, indicating active and passive forms of taking or being taken captive.
שָׁבָה 47 vb. take captive
Qal take captive
Niph. be taken captive
base
H7617 שָׁבָה take captive
7617 shabah shaw-baw'
a primitive root; to transport into captivity:--(bring
away, carry, carry away, lead, lead away, take) captive(-s),
drive (take) away.
שָׁבָה (sha.vah) — to take captive.
1) to take captive
1a) (Qal)
1a1) to take captive
1a2) captive (participle)
1a3) to lead captive
1b) (Niphal) to be taken captive
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp