Psalms 149:8 — Word Study
WLCלֶאְסֹ֣ר מַלְכֵיהֶ֣ם בְּזִקִּ֑ים וְ֝נִכְבְּדֵיהֶ֗ם בְּכַבְלֵ֥י בַרְזֶֽל׃
BSAto bindʼâçar [tie or restrain] their kingsmelek [royal rulers, monarchs] with chainszîyqâh [fetters, metal restraints] and their nobleskâbad [honored ones, dignitaries] with shackleskebel [fetter, bonds] of ironbarzel [strong metal]
| Greek | English | Parsing |
|---|---|---|
| לֶאְסֹ֣ר | to bind | Preposition, verb qal infinitive construct common |
| מַלְכֵיהֶ֣ם | kings their | Noun common masculine plural construct, suffix |
| בְּזִקִּ֑ים | with fetters | Preposition, noun common masculine plural absolute |
| וְ֝נִכְבְּדֵיהֶ֗ם | and honored [people] their | Conjunction, verb niphal participle (active) masculine plural common, suffix |
| בְּכַבְלֵ֥י | with shackles of | Preposition, noun common masculine plural construct |
| בַרְזֶֽל׃ | iron | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to bind their kings with chains and their nobles with shackles of iron, |
| KJV | To bind their kings with chains, and their nobles with fetters of iron; |
| ASV | To bind their kings with chains, And their nobles with fetters of iron; |
| YLT | To bind their kings with chains, And their honoured ones with fetters of iron, |
| WEB | to bind their kings with chains, and their nobles with fetters of iron; |
| BBE | To put their kings in chains, and their rulers in bands of iron; |
Where they part company is בְּזִקִּ֑ים — see How Translations Differ.
The verse has a main clause followed by two prepositional phrases that describe the means of binding, indicating a structured approach to the action.
6 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
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 149:8
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 — The Celebration of God's Judgmentgenerated
Psalms 149:8 describes how God empowers His people to execute judgment against the nations. This verse emphasizes the authority given to them to restrain kings and nobles, showcasing God's sovereignty over earthly powers. The surrounding verses highlight the praise and worship of God, setting a tone of victory and celebration among His saints.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 10:23–24 | So they brought the five kings out of the cave—the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon. |
| 2 | Joshua 12:7 | And these are the kings of the land that Joshua and the Israelites conquered beyond the Jordan to the west, from Baal-gad in the Valley of Lebanon to Mount Halak, which rises toward Seir (according to the allotments to the tribes of Israel, Joshua gave them as an inheritance |
| 3 | Judges 1:6–7 | As Adoni-bezek fled, they pursued him, seized him, and cut off his thumbs and big toes. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — לֶאְסֹ֣ר, le'.Sorgenerated
The verb אָסַר (asar) means to bind or tie, encompassing a range of applications from literal binding to metaphorical obligations. In this context, it signifies the act of restraining rulers and dignitaries, emphasizing God's control over them.
The parsing as a verb in the infinitive construct indicates an ongoing action or purpose, suggesting that the binding is an intended outcome of divine judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses to bind, a choice shared by the KJV and ASV, maintaining the original meaning of לֶאְסֹ֣ר.
Sentence Structuregenerated
The main verb לֶאְסֹ֣ר governs the entire verse, indicating the action of binding. The structure includes two noun phrases that serve as the objects of this action: the kings and the nobles, each accompanied by prepositional phrases that describe the means of their binding.
The use of prepositional phrases emphasizes the method of restraint, with בְּזִקִּ֑ים and בְּכַבְלֵ֥י specifying the type of chains and shackles used.
Septuagint Backgroundgenerated
The Septuagint translates לֶאְסֹ֣ר as δῆσαι (dēsai), which also means to bind. This choice aligns closely with the Hebrew meaning, indicating a direct interpretation of restraint.
The Greek word πέδαις for בְּזִקִּ֑ים suggests a focus on physical restraints, reinforcing the imagery of binding and control.
In plain words — the whole versegenerated
Psalms 149:8 speaks of God's power to bind the kings and nobles of the earth with chains and shackles. This verse emphasizes God's authority over earthly rulers, showing that He can restrain even the most powerful.
Frequently Asked Questionsgenerated
To bind their kings means to restrain or control them, indicating God's authority over earthly rulers.
Nobles represent those in positions of honor and authority, emphasizing that God's judgment extends to all levels of power.
Chains and shackles symbolize strong restraints, illustrating the complete control God has over those who oppose Him.
This verse fits within the psalm's theme of celebrating God's victory and the empowerment of His people to execute His judgment.
Reflection Questionsgenerated
- In what ways do I see God's authority over the leaders and rulers in my life?
- How can I better understand the concept of divine judgment as portrayed in this psalm?
- What does it mean for me to be part of God's people who execute His justice?
- How can I apply the imagery of binding and restraint in my own life?
The early church on this verse — how the Fathers read it
Early Christian writers have commented on this verse, using it to illustrate God's authority over earthly powers, as seen in Augustine's work.
"That they may bind their kings in fetters, and their nobles in bonds of iron" [Psalms 149:8].Early Church Fathers on Psalms 149 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 149:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo bind their kings with chains, and their nobles with fetters of iron.
Read John Gill on Psalms 149 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo bind their kings with chains, and their nobles with fetters of iron; To bind their kings with chains, and their nobles with fetters of iron - just as Joseph, when exalted from a dungeon to be lord
Read Robert Jamieson on Psalms 149 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 149:8 To bind their kings with chains, and their nobles with fetters of iron;Ver. 8. To bind their kings with chains] Restraining their vices, and bringing them to the obedience of faith. See Isaiah 45:14. This is doubtless a desirable servitude, or rather freedom; this is not as chains and fetters, but as girdles and garters, to gird up their loins, and to expedite their course the better.
Read John Trapp on Psalms 149 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. To bind their kings with chains, and their nobles with fetters of iron] That is, if these kings, governors of provinces, and chiefs among the people, had attacked them, God would have enabled them to defeat them, take their generals prisoners, and lead them in triumph to Jerusalem. It is certain also that in the times of the Maccabees the Jews had many signal victories over the Samaritans, Philistines, and Moabites; and over Antiochus, king of Syria. See the Books of the Maccabees. To these the psalmist may here refer in a hyperbolical way, not unusual in poetry and in songs of triumph.
Read AdamClarke on Psalms 149 →CambridgeThe Cambridge Bible for Schools and Colleges8. The subjection and homage of the nations to Israel are repeatedly anticipated in the later chapters of Isaiah (Isaiah 45:14; Isaiah 49:7; Isaiah 49:23; Isaiah 60:3 ff.). In Psalms 2 the Messianic king, here the Messianic people, subjugates the nations. their nobles] Their honourable men, as Isaiah 23:8-9; Nahum 3:10.
Read Cambridge on Psalms 149 →Albert Barnes1798–1870Barnes' Notes on the BibleTo bind their kings with chains - To make them prisoners and captives. This is but carrying out the idea in the previous verses, of inflicting punishment upon them for the wrongs which they had done to the people of God.
Read Albert Barnes on Psalms 149 →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 bind their kings with chains and their nobles with shackles of iron,
to bind their kings with chains, and their nobles with fetters of iron;
to bind their kings with chains and their nobles with shackles of iron,
They bind their kings in chains, and their nobles in iron shackles,
Tyndale line
To bind their kings with chains, and their nobles with fetters of iron;
To bind their kings with chains, And their nobles with fetters of iron;
To bind their king’s with chains, and their nobles with fetters of iron;
To bind their kings with chains, and their nobles with fetters of iron;
To binde their Kings in chaines, and their nobles with fetters of yron,
Strictly literal
To bind their kings with chains, and their nobles with fetters of iron;
To bind their kings with chains, And their honoured ones with fetters of iron,
To bind their kings with chains, || And their honored ones with chains of iron,
To bind their kings with chains, and their nobles with fetters of iron:
They will bind their kings with chains and their nobles with iron shackles.
From the Latin
To bind their kings with fetters, and their nobles with manacles of iron.
Simplified
to imprison their kings in shackles and their leaders in iron chains,
To put their kings in chains, and their rulers in bands of iron;
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 Dead Sea Scrolls agree in wording, with the latter preserving the same six words, indicating consistency in the transmission of this verse.
לֶאְסֹ֣ר מַלְכֵיהֶ֣ם בְּזִקִּ֑ים וְ֝נִכְבְּדֵיהֶ֗ם בְּכַבְלֵ֥י בַרְזֶֽל׃
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.
לאסור מלכי׳הם בזקים ונכבדי׳הםה בכבלי ברזל
6 words on the leather.
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 149:8
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
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-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
זֵק (ziqah) refers to both a 'missile' or 'spark' and a 'fetter' or 'chain' used for captives. The word is derived from a root meaning to leap forth, suggesting a connection to fire or binding. It appears in contexts related to both fiery objects and restraints.
[זֵק] n.[m.] missile, spark
base
[זֵק] n.[m.] fetter, only pl.:—fetters of captives
base
H2131a זֵק missile, spark H2131b זֵק fetter, only pl.:—fetters of captives
2131 ziyqah zee-kaw'
(Isa. 50: (feminine); and ziq {zeek}; or zeq {zake}; from
2187; properly, what leaps forth, i.e. flash of fire, or a
burning arrow; also (from the original sense of the root) a
bond:--chain, fetter, firebrand, spark.
see HEBREW for 050
see HEBREW for 02187
זֵק (zi.qah) — missile.
spark, missile, firebrand, flaming arrow
זֵק (zi.qah) — fetter.
fetters
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
Fetters were for the feet only, while chains were for any part of the body. They were usually made of brass, and also in pairs, the word being in the dual number. Iron was occasionally employed for the purpose. (Psalms 105:18; 149:8)
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
Conj | V-Niphal | Suff — Conjunction · verb niphal participle (active) masculine plural common · suffixHC/VNrmpc/Sp3mp
כֶּ֫בֶל (kebel) refers to a fetter or bond, derived from a root meaning to twine or braid together. The term is consistently defined across entries, focusing on its meaning related to physical restraints.
כֶּ֫בֶל n.[m.] fetter(s)
base
H3525 כֶּ֫בֶל
3525 kebel keh'-bel
from an unused root meaning to twine or braid together; a
fetter:--fetter.
כֶּ֫בֶל (ke.vel) — fetter.
bond(s), fetter(s)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
בַּרְזֶל (barzel) means 'iron' and can refer to iron ore or iron implements like tools and utensils. It also carries figurative meanings related to harshness, strength, or oppression. The word may be derived from a root associated with cutting. There is an Aramaic equivalent, פַּרְזֶל (parzel), also meaning 'iron'.
בַּרְזֶל n.m. iron
iron, lit.
tool of iron
iron in fig. of unwatered earth
base
H1270 בַּרְזֶל iron
1270 barzel bar-zel'
perhaps from the root of 1269; iron (as cutting); by
extension, an iron implement:--(ax) head, iron.
see HEBREW for 01269
בַּרְזֶל (bar.zel) — iron.
1) iron
1a) iron
1a1) iron ore
1a2) as material of furniture, utensils, implements
2) tool of iron
3) harshness, strength, oppression (fig.)
Aramaic equivalent: par.zel (פַּרְזֶל "iron" H6523)
N-ms — Noun common · masculine singular absoluteHNcmsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…