Psalms 105:12

Translation
King James Version
When they were but a few men in number; yea, very few, and strangers in it.
Ask
KJV (with Strong's)
When they were but a few men H4962 in number H4557; yea, very few H4592, and strangers H1481 in it.
Ask
Complete Jewish Bible
When they were but few in number, and not only few, but aliens there too,
Ask
Berean Standard Bible
When they were few in number, few indeed, and strangers in the land,
Ask
American Standard Version
When they were but a few men in number, Yea, very few, and sojourners in it.
Ask
World English Bible Messianic
when they were but a few men in number, yes, very few, and foreigners in it.
Ask
Geneva Bible (1599)
Albeit they were fewe in nomber, yea, very fewe, and strangers in the land,
Ask
Young's Literal Translation
In their being few in number, But a few, and sojourners in it.
Ask
See also
Deuteronomy 7:7Genesis 34:30Hebrews 11:9Genesis 23:4Deuteronomy 26:5Acts 7:5Isaiah 51:2
In the KJVVerse 15,619 of 31,102

Study This Verse

SUMMARY

Psalms 105:12 profoundly illustrates the foundational stage of the Israelite nation, depicting the patriarchal era when Abraham, Isaac, and Jacob, along with their immediate families, constituted a numerically insignificant and vulnerable group. This verse emphasizes their extreme numerical smallness and their status as unlanded sojourners in a foreign territory, establishing a stark contrast to God's magnificent covenant promises to multiply them into a vast nation and grant them the land of Canaan. It powerfully highlights the divine paradox where God deliberately chooses the seemingly weak and few to demonstrate His immense power, unwavering faithfulness, and sovereign protection, setting the stage for the miraculous narrative that follows.

CONTEXT

  • Literary Context: Psalm 105 functions as a grand historical hymn, a liturgical recounting of God's faithful and miraculous dealings with His covenant people, Israel. It is designed to inspire praise and thanksgiving, beginning with a call to "Give thanks to the LORD, call upon his name; make known his deeds among the peoples!" Psalms 105:1. The preceding verses, specifically Psalms 105:8-11, establish the eternal and unbreakable nature of God's covenant with Abraham, Isaac, and Jacob, promising them the land of Canaan as an inheritance. Verse 12 then strategically shifts the focus to the initial, seemingly improbable, circumstances under which this grand covenant began to unfold. By highlighting the patriarchs' humble beginnings as "few men" and "strangers," the psalm magnifies God's subsequent miraculous interventions—from protecting them among hostile nations to orchestrating Joseph's rise and the Exodus—making His faithfulness all the more remarkable in light of their initial vulnerability and the vastness of His promises.
  • Historical & Cultural Context: The historical backdrop for Psalms 105:12 is the patriarchal period, roughly spanning 2000-1700 BC, when Abraham, Isaac, and Jacob lived as semi-nomadic pastoralists in the land of Canaan. In the ancient Near Eastern context, a small, unlanded family group was inherently vulnerable. They lacked the protective infrastructure of a large, established tribe, the security of a fortified city, or the established legal rights typically afforded to native inhabitants within the territories they traversed. Their status as "strangers" (Hebrew: gerim) meant they were resident aliens, without hereditary land ownership or the full legal and social protections enjoyed by indigenous populations. This precarious existence, surrounded by various Canaanite city-states and tribal groups, rendered them highly susceptible to exploitation, attack, or assimilation. The fact that they not only survived but thrived and eventually grew into a mighty nation, as the psalm meticulously details, points directly to an extraordinary divine intervention and protection that defied the natural order of their time.
  • Key Themes: This verse serves as a powerful introduction to several foundational themes that resonate throughout Psalm 105 and the broader biblical narrative. Firstly, it underscores the theme of Humble Beginnings and Divine Paradox, where God consistently chooses the weak, the small, and the insignificant to accomplish His mighty purposes, thereby magnifying His own power rather than human strength or numbers. This is a recurring motif seen in figures like Gideon, whose army was drastically reduced to demonstrate God's power (Judges 7:2), and David, who faced Goliath with humble weapons (1 Samuel 17:40). Secondly, it highlights God's Unwavering Covenant Faithfulness. Despite the patriarchs' numerical insignificance and their precarious status as sojourners, God remained absolutely true to His eternal covenant promises made to Abraham, Isaac, and Jacob concerning a great nation and the land of Canaan (Genesis 12:2-3). Their vulnerability did not deter His divine plan. Finally, the verse introduces the theme of Divine Protection and Providence, emphasizing that the survival and eventual multiplication of these "few men" in a foreign land were entirely due to God's sovereign hand, which suffered no one to do them wrong, as elaborated in later verses like Psalms 105:14-15.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • מְתֵי מִסְפָּר (Hebrew, mĕtê mispār' from H4962 math and H4557 miçpâr, H4962): This phrase, translated as "few men in number" or "very few," literally means "men of number" or "men of counting." The word H4962 (math) refers to "men" (specifically adults, often in the plural), while H4557 (miçpâr) refers to "number" or "counting," often implying a small, easily enumerated quantity. The combination emphasizes their numerical insignificance—a quantity so small that it is readily counted, highlighting the immense gap between their initial reality and God's grand promise to Abraham that his descendants would be as numerous as the dust of the earth or the stars of the heavens (Genesis 13:16). This usage underscores that the fulfillment of the promise would be a miraculous act of God, not a natural demographic progression.
  • גֵּרִים (Hebrew, gērîm' from root H1481 gûwr, H1481): Translated as "strangers" or "sojourners," this term refers to resident aliens who lived in a land without possessing hereditary rights, land ownership, or the full legal protections of native citizens. The root H1481 (gûwr) means "to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest)." Their status was one of dependence and vulnerability, often relying on the hospitality or tolerance of the local population. In the context of the patriarchs, it emphasizes their lack of a permanent homeland and their reliance on God's direct provision and protection as they moved through Canaan, highlighting their transient and unrooted existence before the land became their promised inheritance.

Verse Breakdown

  • "When they were [but] a few men in number; yea, very few": This clause emphatically describes the quantitative smallness of the patriarchal family. The repetition and intensification ("few...yea, very few") serve to stress their extreme numerical insignificance. This sets the stage for the dramatic display of God's power, as their subsequent growth into a mighty nation would be clearly attributable to divine intervention rather than natural increase from an already substantial base. This initial state of weakness magnifies the glory of God's later acts of multiplication and preservation.
  • "and strangers in it": This clause describes their qualitative status and precarious position. They were not native inhabitants of the land of Canaan but transient residents, without inherent rights, land, or a secure social standing. This status of being "strangers" or "sojourners" underscores their vulnerability, their lack of a permanent home, and their complete dependence on God's protection and provision in a land that was not yet their own. It foreshadows the later experience of Israel in Egypt and even the New Testament concept of believers as spiritual sojourners in this world.

Literary Devices

The verse primarily employs Contrast and Emphasis through Repetition. The Contrast is stark between the initial state of the patriarchs—"few men in number; yea, very few, and strangers"—and the grand, sweeping promises of God to make them a great nation and give them the land of Canaan. This juxtaposition highlights the miraculous nature of God's work, where His power is most clearly seen in overcoming human limitations and fulfilling seemingly impossible promises. The Repetition of "few men in number; yea, very few" serves as an intensifier, creating Emphasis on their profound numerical insignificance. This rhetorical device ensures that the reader grasps the extreme vulnerability of the patriarchs, thereby magnifying the subsequent acts of divine faithfulness and protection detailed throughout the rest of Psalm 105.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 105:12 serves as a powerful theological anchor, illustrating God's consistent pattern of working through seemingly insignificant means to achieve monumental ends. It teaches us that God's plans are not contingent upon human strength, numbers, or social status, but upon His own sovereign power and unwavering faithfulness to His covenant promises. The initial vulnerability of the patriarchs underscores that the fulfillment of the covenant—the growth into a great nation and the inheritance of the land—was entirely a divine accomplishment. This principle resonates throughout biblical history, reminding believers that God often chooses the weak and the humble to confound the strong and the proud, ensuring that all glory redounds to Him alone. It is a profound testament to His commitment to His word, even when circumstances appear utterly contrary to its realization, demonstrating that His power is perfected in weakness.

REFLECTION AND APPLICATION

Psalms 105:12 offers profound encouragement for believers navigating their own journeys of faith, whether individually or collectively. It reminds us that God's capacity to fulfill His purposes is not limited by our perceived smallness, lack of resources, or the daunting nature of our circumstances. When we feel like "a few" or "strangers" in a world often hostile to faith, this verse calls us to remember the patriarchs and the God who protected and multiplied them against all odds. It urges us to place our trust not in human strength, strategic planning, or worldly status, but in the faithful, covenant-keeping God who delights in demonstrating His power through our weakness. Embracing our identity as spiritual sojourners in this world, we are called to lean fully on His providence, knowing that our true inheritance and ultimate security rest in His hands, not in earthly possessions or temporary comforts. This perspective fosters humility, dependence, and a profound appreciation for God's sovereign care.

Questions for Reflection

  • In what areas of your life or ministry do you currently feel "very few" or like a "stranger," and how can this verse encourage your reliance on God's power rather than your own?
  • How does remembering God's faithfulness to the patriarchs, despite their humble beginnings, strengthen your faith in His ability to fulfill His promises in your life today?
  • What "small beginnings" in your past can you now look back on and clearly see God's sovereign hand at work, defying human expectations and magnifying His glory?

FAQ

Why does the psalm emphasize their small number and status as "strangers"?

Answer: The psalm emphasizes the patriarchs' small number and status as "strangers" to powerfully highlight the magnitude of God's power and unwavering faithfulness. By portraying their initial state as utterly vulnerable and insignificant, the psalm magnifies the divine intervention that followed. It underscores that the fulfillment of God's grand covenant promises—to make them a great nation and give them the land of Canaan—was entirely due to His miraculous work, not their inherent strength, numbers, or strategic prowess. This serves to glorify God alone, demonstrating that His plans are not dependent on human capability but are accomplished by His sovereign will, as further elaborated in Psalms 105:13-15.

How does this verse relate to God's covenant with Abraham?

Answer: This verse directly sets the historical context for the initial stages of God's covenant with Abraham, Isaac, and Jacob. It serves as a stark reminder of the seemingly impossible conditions under which God began to fulfill His promises. God had promised Abraham that he would become the father of a great nation and that his descendants would inherit the land of Canaan (Genesis 12:2-3). Yet, at the time described in Psalms 105:12, Abraham's lineage was "very few" and they were "strangers" in the promised land, possessing no territory. This verse highlights the vast disparity between the humble, vulnerable beginnings and the magnificent destiny promised by God, showcasing His unwavering commitment to His eternal covenant, which is explicitly mentioned in Psalms 105:8-11.

CHRIST-CENTERED FULFILLMENT

Psalms 105:12, with its vivid depiction of humble beginnings and God's unwavering faithfulness to a "few" and "strangers," finds profound Christ-centered fulfillment. Just as God initiated His covenant nation with a numerically insignificant and vulnerable family, so too did His ultimate redemptive plan unfold through seemingly humble and unlikely means. Jesus, the promised Messiah and the true "seed" of Abraham (Galatians 3:16), did not come as a conquering king but was born in a lowly manger (Luke 2:7), beginning His earthly ministry with a small band of ordinary disciples. His kingdom, like the mustard seed, started small but was destined to grow into the largest of all (Matthew 13:31-32). Furthermore, the patriarchs' status as "strangers" or sojourners in a land not yet their own powerfully foreshadows the identity of believers in Christ. We, the spiritual Israel, are called to live as "strangers and pilgrims on the earth" (1 Peter 2:11), awaiting our true, heavenly inheritance. God's unwavering covenant faithfulness, so evident in preserving the patriarchs through their vulnerability, culminates in Christ's atoning work, through which the new covenant is established (Hebrews 8:6) and all nations are blessed, demonstrating God's power perfected in weakness (1 Corinthians 1:18).

Copy as

Commentary on Psalms 105 verses 8–24

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We are here taught, in praising God, to look a great way back, and to give him the glory of what he did for his church in former ages, especially when it was in the founding and forming, which those in its latter ages enjoy the benefit of and therefore should give thanks for. Doubtless we may fetch as proper matter for praise from the histories of the gospels, and the acts of the apostles, which relate the birth of the Christian church, as the psalmist here does from the histories of Genesis and Exodus, which relate the birth of the Jewish church; and our histories greatly outshine theirs. Two things are here made the subject of praise: -

I. God's promise to the patriarchs, that great promise that he would give to their seed the land of Canaan for an inheritance, which was a type of the promise of eternal life made in Christ to all believers. In all the marvellous works which God did for Israel he remembered his covenant (Psa 105:8) and he will remember it for ever; it is the word which he commanded to a thousand generations. See here the power of the promise; it is the word which he commanded and which will take effect. See the perpetuity of the promise; it is commanded to a thousand generations, and the entail of it shall not be cut off. In the parallel place it is expressed as our duty (Ch1 16:15), Be you mindful always of his covenant. God will not forget it and therefore we must not. The promise is here called a covenant, because there was something required on man's part as the condition of the promise. Observe, 1. The persons with whom this covenant was made - with Abraham, Isaac, and Jacob, grandfather, father, and son, all eminent believers, Heb 11:8, Heb 11:9. 2. The ratifications of the covenant; it was made sure by all that is sacred. Is that sure which is sworn to? It is his oath to Isaac and to Abraham. See to whom God swore by himself, Heb 6:13, Heb 6:14. Is that sure which has passed into a law? He confirmed the same for a law, a law never to be repealed. Is that sure which is reduced to a mutual contract and stipulation? This is confirmed for an everlasting covenant, inviolable. 3. The covenant itself: Unto thee will I give the land of Canaan, Psa 105:11. The patriarchs had a right to it, not by providence, but by promise; and their seed should be put in possession of it, not by the common ways of settling nations, but by miracles; God will give it to them himself, as it were with his own hand; it shall be given to them as their lot which God assigns them and measures out to them, as the lot of their inheritance, a sure title, by virtue of their birth; it shall come to them by descent, not by purchase, by the favour of God, and not any merit of their own. Heaven is the inheritance we have obtained, Eph 1:11. And this is the promise which God has promised us (as Canaan was the promise he promised them), even eternal life, Jo1 2:25; Tit 1:2.

II. His providences concerning the patriarchs while they were waiting for the accomplishment of this promise, which represent to us the care God takes of his people in this world, while they are yet on this side the heavenly Canaan; for these things happened unto them for examples and encouragements to all the heirs of promise, that life by faith as they did.

1.They were wonderfully protected and sheltered, and (as the Jewish masters express it) gathered under the wings of the divine Majesty. This is accounted for, Psa 105:12-15. Here we may observe,

(1.)How they were exposed to injuries from men. To the three renowned patriarchs, Abraham, and Isaac, and Jacob, God's promises were very rich; again and again he told them he would be their God; but his performances in this world were so little proportionable that, if he had not prepared for them a city in the other world, he would have been ashamed to be called their God (see Heb 11:16), because he was always generous; and yet even in this world he was not wanting to them, but that he might appear, to do uncommon things for them, he exercised them with uncommon trials. [1.] They were few, very few. Abraham was called alone (Isa 51:2); he had but two sons, and one of them he cast out; Isaac had but two, and one of them was forced for many years to flee from his country; Jacob had more, but some of them, instead of being a defence to him, exposed him, when (as he himself pleads, Gen 34:30) he was but few in number, and therefore might easily be destroyed by the natives, he and his house. God's chosen are but a little flock, few, very few, and yet upheld. [2.] They were strangers, and therefore were the most likely to be abused and to meet with strange usage, and the less able to help themselves. Their religion made them to be looked upon as strangers (Pe1 4:4) and to be hooted at as speckled birds, Jer 12:9. Though the whole land was theirs by promise, yet they were so far from producing and pleading their grant that they confessed themselves strangers in it, Heb 11:13. [3.] They were unsettled (Psa 105:13): They went from one nation to another, from one part of that land to another (for it was then in the holding and occupation of divers nations, Gen 12:8; Gen 13:3, Gen 13:18); nay, from one kingdom to another people, from Canaan to Egypt, from Egypt to the land of the Philistines, which could not but weaken and expose them; yet they were forced to it by famine. Note, Though frequent removals are neither desirable nor commendable, yet sometimes there is a just and necessary occasion for them, and they may be the lot of some of the best men.

(2.)How they were guarded by the special providence of God, the wisdom and power of which were the more magnified by their being so many ways exposed, Psa 105:14, Psa 105:15. They were not able to help themselves and yet, [1.] No men were suffered to wrong them, but even those that hated them, and would gladly have done them a mischief, had their hands tied, and could not do what they would. This may refer to Gen 35:5, where we find that the terror of God (an unaccountable restraint) was upon the cities that were round about them, so that, though provoked, they did not pursue after the sons of Jacob. [2.] Even crowned heads, that did offer to wrong them, were not only checked and chidden for it, but controlled and baffled: He reproved kings for their sakes in dreams and visions, saying, "Touch not my anointed; it is at your peril if you do, nay, it shall not be in your power to do it; do my prophets no harm." Pharaoh king of Egypt was plagued (Gen 12:17) and Abimelech king of Gerar was sharply rebuked (Gen 20:6) for doing wrong to Abraham. Note, First, Even kings themselves are liable to God's rebukes if they do wrong. Secondly, God's prophets are his anointed, for they have the unction of the Spirit, that oil of gladness, Jo1 2:27. Thirdly, Those that offer to touch God's prophets, with design to harm them, may expect to hear of it one way or other. God is jealous for his prophets; whoso touches them touches the apple of his eye. Fourthly, Even those that touch the prophets, nay that kill the prophets (as many did), cannot do them any harm, any real harm. Lastly, God's anointed prophets are dearer to him than anointed kings themselves. Jeroboam's hand was withered when it was stretched out against a prophet.

2.They were wonderfully provided for and supplied. And here also, (1.) They were reduced to great extremity. Even in Canaan, the land of promise, he called for a famine, Psa 105:16. Note, All judgments are at God's call, and no place is exempt from their visitation and jurisdiction when God sends them forth with commission. To try the faith of the patriarchs, God broke the whole staff of bread, even in that good land, that they might plainly see God designed them a better country than that was. (2.) God graciously took care for their relief. It was in obedience to his precept, and in dependence upon his promise, that they were now sojourners in Canaan, and therefore he could not in honour suffer any evil to befal them or any good thing to be wanting to them. As he restrained one Pharaoh from doing them wrong, so he raised up another to do them a kindness, by preferring and entrusting Joseph, of whose story we have here an abstract. He was to be the shepherd and stone of Israel and to save that holy seed alive, Gen 49:24; Gen 50:20. In order to this, [1.] He was humbled, greatly humbled (Psa 105:17, Psa 105:18): God sent a man before them, even Joseph. Many years before the famine began, he was sent before them, to nourish them in the famine; so vast are the foresights and forecasts of Providence, and so long its reaches. But in what character did he go to Egypt who was to provide for the reception of the church there? He went not in quality of an ambassador, no, nor so much as a factor or commissary; but he was sold thither for a servant, a slave for term of life, without any prospect of being ever set at liberty. This was low enough, and, one would think, set him far enough from any probability of being great. And yet he was brought lower; he was made a prisoner (Psa 105:18): His feet they hurt with fetters. Being unjustly charged with a crime no less heinous than a rape upon his mistress, the iron entered into his soul, that is, was very painful to him; and the false accusation which was the cause of his imprisonment did in a special manner grieve him, and went to his heart; yet all this was the way to his preferment. [2.] He was exalted, highly exalted. He continued a prisoner, neither tried nor bailed, until the time appointed of God for his release (Psa 105:19), when his word came, that is, his interpretations of the dreams came to pass, and the report thereof came to Pharaoh's ears by the chief butler. And then the word of the Lord cleared him; that is, the power God gave him to foretel things to come rolled away the reproach his mistress had loaded him with; for it could not be thought that God would give such a power to so bad a man as he was represented to be. God's word tried him, tried his faith and patience, and then it came in power to give command for his release. There is a time set when God's word will come for the comfort of all that trust in it, Hab 2:3. At the end it shall speak, and not lie. God gave the word, and then the king sent and loosed him; for the king's heart is in the hand of the Lord. Pharaoh, finding him to be a favourite of Heaven, First, Discharged him from his imprisonment (Psa 105:20): He let him go free. God has often, by wonderful turns of providence, pleaded the cause of oppressed innocency. Secondly, He advanced him to the highest posts of honour, Psa 105:21, Psa 105:22. He made him lord high chamberlain of his household (he made him lord of his house); nay, he put him into the office of lord-treasurer, the ruler of all his substance. He made him prime-minister of state, lord-president of his council, to command his princes at his pleasure and teach them wisdom, and general of his forces. According to thy word shall all my people be ruled, Gen 41:40, Gen 41:43, Gen 41:44. He made him lord chief justice, to judge even his senators and punish those that were disobedient. In all this Joseph was designed to be, 1. A father to the church that then was, to save the house of Israel from perishing by the famine. He was made great, that he might do good, especially in the household of faith. 2. A figure of Christ that was to come, who, because he humbled himself and took upon him the form of a servant, was highly exalted, and has all judgment committed to him. Joseph being thus sent before, and put into a capacity of maintaining all his father's house, Israel also came into Egypt (Psa 105:23), where he and all his were very honourably and comfortably provided for many years. Thus the New Testament church has a place provided for her even in the wilderness, where she is nourished for a time, times, and half a time, Rev 12:14. Verily she shall be fed.

3.They were wonderfully multiplied, according to the promise made to Abraham that his seed should be as the sand of the sea for multitude, Psa 105:24. In Egypt he increased his people greatly; they multiplied like fishes, so that in a little time they became stronger than their enemies and formidable to them. Pharaoh took notice of it. Exo 1:9, The children of Israel are more and mightier than we. When God pleases a little one shall become a thousand; and God's promises, though they work slowly, work surely.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–24. Public domain.
Copy as
Augustine of HippoAD 430
Exposition on Psalm 105
He next follows out the history well known in the truth of the holy Scriptures. "When they were in small numbers, very few, and they strangers in the land" [Psalm 105:12]; that is, in the land of Canaan....But some copies have the words "very few, and they strangers," in the accusative case, the translator having turned the Greek phrase too literally into Latin. If we were to render the whole clause in this way, we must say, "that they were very few, and they strangers;" but the phrase, "while they were," is the meaning of the Greek; and the verb, "to be," takes not an accusative, but a nominative after it.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Psalms 105:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.