Psalms 108:10 — Word Study
WLCמִ֣י יֹ֭בִלֵנִי עִ֣יר מִבְצָ֑ר מִ֖י נָחַ֣נִי עַד־ אֱדֽוֹם׃
BSAEdomʼĔdôm [the region of Esau's descendants]
| Greek | English | Parsing |
|---|---|---|
| מִ֣י | who? | Pronoun |
| יֹ֭בִלֵנִי | will he bring me | Verb hiphil imperfect third person masculine singular, suffix |
| עִ֣יר | a city of | Noun common, feminine singular construct |
| מִבְצָ֑ר | fortification | Noun common, masculine singular absolute |
| מִ֖י | who? | Pronoun |
| נָחַ֣נִי | will he lead me | Verb qal perfect third person masculine singular, suffix |
| עַד־ | to | Preposition |
| אֱדֽוֹם׃ | Edom | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who will bring me to the fortified city? Who will lead me to Edom? |
| KJV | Who will bring me into the strong city? who will lead me into Edom? |
| ASV | Who will bring me into the fortified city? Who hath led me unto Edom? |
| YLT | Who doth bring me in to the fenced city? Who hath led me unto Edom? |
| WEB | Who will bring me into the fortified city? Who will lead me to Edom? |
| BBE | Who will take me into the strong town? who will be my guide into Edom? |
Where they part company is in the rendering of מִבְצָר — see How Translations Differ.
Two main clauses asking questions about guidance and safety. The structure highlights the psalmist's urgent need for help.
5 commentators on this verse
Jamieson, Poole, AdamClarke, Cambridge & more — read them ›
clause
subjectמוֹאָב
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 108:10
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 — A Cry for Helpgenerated
Psalm 108:10 presents the psalmist's urgent questions about who will lead him to safety in a fortified city and to Edom, a place associated with conflict. This plea reflects a moment of vulnerability and dependence on divine guidance, echoing similar sentiments found in other psalms, where the psalmist often seeks God's help against adversaries.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 20:6–8 | Now I know that the LORD saves His anointed; He answers him from His holy heaven with the saving power of His right hand. |
| 2 | Psalm 60:1 | You have rejected us, O God; You have broken us; You have been angry; restore us! |
| 3 | Isaiah 63:1–6 | Who is this coming from Edom, from Bozrah with crimson-stained garments? Who is this robed in splendor, marching in the greatness of His strength? “It is I, proclaiming vindication, mighty to save.” |
| 4 | Jeremiah 49:7–16 | Concerning Edom, this is what the LORD of Hosts says: “Is there no longer wisdom in Teman? Has counsel perished from the prudent? Has their wisdom decayed? |
| 5 | Obadiah 1:3–4 | The pride of your heart has deceived you, O dwellers in the clefts of the rocks whose habitation is the heights, who say in your heart, ‘Who can bring me down to the ground?’ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מִבְצָר, mibtsargenerated
The Hebrew word מִבְצָר (mibtsar) means 'fortification' and refers to a stronghold or a fortified city, emphasizing security and protection. It is derived from a root meaning to 'fence' or 'fortify', indicating a place designed for defense.
In this verse, the psalmist is asking who will bring him to such a fortified place, highlighting his need for safety and support in the face of danger.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses fortified city and Edom consistently across translations.
Sentence Structuregenerated
The structure of the verse is composed of two main clauses, each beginning with the interrogative pronoun מִי (mi), meaning 'who?'. The first clause asks who will bring him to the fortified city, while the second asks who will lead him to Edom. This parallel structure emphasizes the psalmist's urgent need for guidance.
The verb phrases יֹ֭בִלֵנִי (yoi.le.ni) and נָחַ֣נִי (na.Cha.ni) follow the subjects, indicating the actions of bringing and leading, thus framing the psalmist's questions about his journey.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מִבְצָר is rendered with the Greek word ἐπὶ, suggesting a focus on the action of leading to a fortified place. This choice reflects a similar understanding of the need for protection and guidance.
The translation of עַד־ as ἐμοὶ indicates the personal nature of the psalmist's plea, reinforcing the urgency of his request for divine assistance.
In plain words — the whole versegenerated
Psalm 108:10 features the psalmist asking two questions: who will bring him to a fortified city and who will lead him to Edom? This reflects his need for help and guidance in a time of distress, emphasizing his reliance on God.
Frequently Asked Questionsgenerated
The 'fortified city' represents a place of safety and security, a stronghold where the psalmist hopes to find protection from his enemies.
Edom is mentioned as a region associated with conflict, and the psalmist seeks guidance on how to confront the challenges posed by this place.
The repeated question 'who?' emphasizes the psalmist's desperation and need for divine intervention in his circumstances.
This verse reflects a common theme in the psalms where the authors seek God's guidance and support in times of trouble, similar to pleas found in other psalms.
Reflection Questionsgenerated
- In what areas of my life do I need guidance and support, like the psalmist?
- How can I seek God's help when facing challenges or adversaries?
- What does it mean to find safety in God, as represented by the fortified city?
- How can I encourage others who are seeking guidance in difficult times?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Psalms 108:10 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts?
Read Robert Jamieson on Psalms 108 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis he repeats in this place, either because, though the enemies were defeated and subdued, yet there was some strong city or cities which were not yet taken; or in way of thankful commemoration of God’ s goodness in answering his former requests, as if he had said, I remember this day, to thy glory and my own comfort, my former straits and dangers, which made mile cry out, Who will bring me, &c.?
Read Matthew Poole on Psalms 108 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The strong city] The possession of the metropolis is a sure proof of the subjugation of the country.
Read AdamClarke on Psalms 108 →CambridgeThe Cambridge Bible for Schools and Colleges10. into the strong city] Into the fortified city, a different word from that in Psalms 60:9, though with similar meaning. Probably Sela or Petra, the capital of Edom, famous for its inaccessibility (Obadiah 1:3), was meant in the original Psalm. who will lead me into Edom?] The verb is in the perfect tense, and the R.V. renders, Who hath led me into Edom? But such a reference to some previous successful invasion does not suit the context. The Ancient Versions all render by the future, and the perfect is sometimes used in questions in Hebrew to express difficulty or hopelessness. ‘Who,’ it implies, ‘could lead me right into (the preposition is emphatic) Edom? The obstacles are apparently…
Read Cambridge on Psalms 108 →Albert Barnes1798–1870Barnes' Notes on the BibleWho will bring me ... - This is taken, without alteration, from Psalms 60:9.
Read Albert Barnes on Psalms 108 →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
Who will bring me to the fortified city? Who will lead me to Edom?
Who will bring me into the fortified city? Who will lead me to Edom?
Who will bring me to the fortified city? Who will lead me to Edom?
Who will lead me into the fortified city? Who will bring me to Edom?
Tyndale line
Who will bring me into the strong city? who will lead me into Edom?
Who will bring me into the fortified city? Who hath led me unto Edom?
Who will bring me into the fenced city? who hath led me unto Edom?
Who will bring me into the strong city: who will lead me into Edom?
Who will leade mee into the strong citie? who will bring me vnto Edom?
Strictly literal
Who will bring me into the strong city? who will lead me unto Edom?
Who doth bring me in to the fenced city? Who hath led me unto Edom?
Who brings me [into] the fortified city? Who has led me to Edom?
(108:11) Who will bring me into the fortified city? who will lead me as far as Edom?
Who will bring me into the strong city? Who will lead me to Edom?”
From the Latin
Let his children be carried about vagabonds, and beg; and let them be cast out of their dwellings.
Simplified
Who will bring me into the fortified city? Who will lead me into Edom?
Who will take me into the strong town? who will be my guide into Edom?
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 largely agree, with seven of the eight words matched. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
מִ֣י יֹ֭בִלֵנִי עִ֣יר מִבְצָ֑ר מִ֖י נָחַ֣נִי עַד־ אֱדֽוֹם׃
7 of the 8 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 108:10
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
HVhi3ms/Sp1bs — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word מִבְצָר (mibtsar) means 'fortification' and can refer to a castle or fortified city. It is derived from a root meaning to 'fence' or 'fortify.' The entries indicate its use in contexts related to strongholds and defense, including a reference in Daniel 11:15.
מִבְצָר n.m. fortification
base
H4013 מִבְצָר fortification
4013 mibtsar mib-tsawr'
also (in plural) feminine (Dan. 11:l5) mibtsarah
{mib-tsaw-raw'}; from 1219; a fortification, castle, or
fortified city; figuratively, a defender:--(de-, most)
fenced, fortress, (most) strong (hold).
see HEBREW for 0l5
see HEBREW for 01219
מִבְצָר (miv.tsar) — fortification.
fortification, fortress, fortified city, stronghold
HNcmsa — Noun common · masculine singular absoluteHNcmsa
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
HVqp3ms/Sp1bs — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
N-proper — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1