Psalms 68:11 · Bible study
Psalms 68:11 Commentary: The Great Company of Proclaimers
Hebrew · 11 what the commentators say
Meaning in one sentence
Who proclaims the Lord's word in Psalm 68:11?
Research Summary
- Meaning: God speaks a word of victory, and a great host (especially women) immediately proclaims it, celebrating his triumph.
- Key words: “Word” (Hebrew omer, authoritative utterance); “proclaim” (feminine plural participle mebasseroth); “great company” (tsaba rab, a host, often military).
- Main debate: Whether “the ones who proclaim” are literal women celebrating a historical victory, or symbolic of gospel preachers (or both).
- Theological theme: God’s word is effective: he speaks, and the news spreads; he uses humble agents to broadcast his great deeds.
- Best use: A call to joyfully declare what God has done, recognizing that proclamation is a community effort, not a solo act.
Translation Comparison
BSB Berean Standard Bible 2020
The Lord gives the command; a great company of women proclaim it:
WEB World English Bible 2000
The Lord announced the word. The ones who proclaim it are a great company.
KJV King James Version 1769
The Lord gave the word: great was the company of those that published it.
ASV American Standard Version 1901
The Lord giveth the word: The women that publish the tidings are a great host.
YLT Young's Literal Translation 1898
The Lord doth give the saying, The female proclaimers are a numerous host.
Darby Darby Bible 1890
The Lord gives the word: great the host of the publishers.
Douay-Rheims Douay-Rheims Bible 1899
And I covered my soul in fasting: and it was made a reproach to me.
Translations in other languages (10 available)
El Señor daba palabra: de las evangelizantes había grande ejército.
O Senhor falou; grande é o exército das que anunciam as boas novas.
Ton peuple établit sa demeure dans le pays
Der Herr gab das Wort mit großen Scharen Evangelisten:
Uw hoop woonde daarin; Gij bereiddet ze door Uw goedheid voor den ellendige, o God!
Il Signore dà un ordine: le messaggere di buone novelle sono una grande schiera.
Zastępy twoje mieszkają w niem, któreś ty dla ubogiego nagotował dobrocią twoją, o Boże!
и плачу, постясь душею моею, и это ставят в поношение мне;
主 發 命令，傳好信息的婦女 成了大 群。
The Lord gives the word; great is the number of the women who make it public.
Verse in Context
Scholars' Consensus
Commentators agree that the Lord gives a word, a command, a promise, or a word of power, and a great host responds to publish it. The phrase translated “ones who proclaim it” or “those that published it” uses a Hebrew feminine plural participle (מְבַשְּׂרוֹת, mebasseroth), pointing to women as the heralds. This aligns with the ancient custom of Israelite women celebrating victories with song and dance (Exodus 15:20; Judges 11:34; 1 Samuel 18:6-7). Barnes, Calvin, the Cambridge Bible, Keil & Delitzsch, and Jamieson-Fausset-Brown all read the verse against this cultural backdrop: when God spoke a decisive word of triumph, a “great host” (tsaba rab) of women immediately proclaimed the good news.
Gill and some older interpreters see here a prophecy of gospel preachers. Clarke notes the literal rendering “female preachers” but leaves the reader to decide. Even those who emphasize the historical setting (women celebrating victory) acknowledge that the verse carries a broader theological resonance: God’s word brings deliverance, and his people, regardless of gender or role, are called to broadcast it.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical-literal: women celebrating victory: Feminine Hebrew participle; cross-references Exodus 15:20, 1 Samuel 18:6-7; cultural practice of women leading victory celebrations.
- Typological-prophetic: gospel preachers: Gill and older tradition; connection to New Testament commission; ‘great company’ as apostles and preachers; word as the gospel.
- Both: two layers of meaning: The psalm has an original context but also looks forward (cf. Lange, Keil & Delitzsch); the imagery of women is not incompatible with a broader prophetic application.
What is clear: There is a shared core: God speaks an authoritative word, and that word is proclaimed by a great host of people. God is the source, and he uses many heralds — not just a few — to spread the news.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the proclaimers | The proclaimers are a ‘great company’ or ‘host’, many people, not just one or two. | Interpreted either as literal women celebrating a military victory (Barnes, Cambridge Bible, Keil & Delitzsch), or as symbolic of all who preach the gospel (Gill, older tradition). Some see both meanings at different levels (typological). |
| Nature of ‘the word’ | The word comes from the Lord and is authoritative; it triggers proclamation. | Some identify it specifically as a command for battle (Barnes), others as a word of promise (Keil & Delitzsch), still others as the gospel message (Gill). |
| Gender of the proclaimers | The Hebrew participle is feminine, pointing to women as the primary image. | Whether this is literal (women actually sang) or symbolic of the church (the ‘bride of Christ’ or weakness as a vessel) varies among traditions. The Targum interprets the women as Moses and Aaron, i.e., the feminine form is only grammatical. |
Historical & Cultural Context
Psalm 68 is one of the most difficult psalms in the Psalter, as Adam Clarke observes. It likely celebrates either the translation of the ark to Mount Zion (2 Samuel 6) or a great victory over Israel’s enemies, such as David’s defeat of the Ammonites and Syrians (Calvin). The ark accompanied the army into battle (2 Samuel 11:11), and the psalm pictures God marching through the wilderness (v. 7), causing the earth to tremble (v. 8), and sending a plentiful rain (v. 9).
Into this martial setting comes verse 11. The Lord “announced the word”, the Hebrew omer refers to an authoritative utterance, often God’s word of promise or power (compare Psalm 77:8; Habakkuk 3:9; Zechariah 9:14). In the ancient Near East, victory was not complete until the news was proclaimed. Israelite women took on this role, going out to meet returning armies with tambourines, dances, and songs of triumph (Exodus 15:20-21; Judges 5; 1 Samuel 18:6-7). The feminine participle mebasseroth (“proclaiming women”) and the word for “company” (tsaba, meaning army) are drawn from this cultural practice. The “great host” is not a military force but a choir of women ready to announce God’s victory as soon as he speaks.
The surrounding verses describe the aftermath: kings flee (v. 12), those at home divide the spoil (v. 12), and even the dove’s wings shine with silver and gold (v. 13), a picture of blessing following the battle. The whole movement shows that God’s word creates reality; his command is enough to turn the tide of history, and his people respond with joyful proclamation.
Textual Notes
The supplied commentaries and translations note no significant textual variants for Psalm 68:11. The Hebrew text is stable across manuscripts. The minor differences in English versions (e.g., “great company” vs. “great host”, “publishers” vs. “proclaimers”) reflect translation choices rather than textual uncertainty.
Reception History
Early Jewish tradition (Targum) interpreted the proclaimers as Moses and Aaron, reading the feminine participle through the lens of the law. Among Christian interpreters, the verse was widely applied to the apostles and preachers of the Gospel, Gill explicitly connects it to the seventy disciples and the spread of the good news. The Geneva Bible notes describe women telling of “the great army,” while Calvin and Matthew Henry emphasize the literal historical celebration of victory. In the 19th century, historical-critical scholars (Keil & Delitzsch, Hupfeld) reaffirmed the psalms’ ancient Near Eastern context, highlighting the role of women in victory songs. The verse continues to be used in hymns and liturgies that celebrate God’s word going forth, often by a multitude of believers.
Preaching This Verse
Three-point outline
- God speaks the word. The Lord gives the command, the promise, the word of power. He does not leave his people guessing; he initiates. The victory starts with his utterance.
- A great company responds. The ones who proclaim are many, a host, an army. In the original context, women lead the celebration; in the church age, all believers are called to herald the good news. Weakness (feminine form) carries the treasure of the word.
- Proclamation brings joy and spoil. The victory made public leads to rejoicing, rest, and the distribution of plunder. When God’s word is told, his people are enriched and encouraged.
Five-point outline
- Who gives the word? The Lord himself. He is the source of every true message of deliverance.
- What kind of word is it? A word of authority, a command that accomplishes what it says (like the creative word in Genesis).
- Who proclaims it? A “great company”, literally a feminine host. This underscores both the honor given to women in Israel’s celebration and the power of God working through humble instruments.
- How is it received? With immediate response. The word is no sooner given than the news spreads.
- What is the result? The enemy scatters (v. 12), the people settle in peace (v. 12-13), and the church is built up.
Illustration hooks
- Think of a relay race: the starting gun fires (God’s word), and the baton must be passed by many runners. Each runner is part of a “great company” that finishes the race.
- When a community receives good news, a loved one survives surgery, or a team wins a championship, people spontaneously call, text, and gather to share it. They become a living news network. Psalm 68:11 captures that same energy, but with God’s victory as the news.
- Consider the role of women in your church: they often form the backbone of prayer chains, children’s ministry, and care networks. This verse affirms that God uses all his people, regardless of status, to spread his word.
Questions your congregation is asking
- Does this verse mean women should be preachers from the pulpit? (Answer: the original context is about celebrating God’s victory, not a specific office. Different traditions apply it differently.)
- How can I know if God is giving me a word to share? (The word here is God’s word of triumph and promise. Believers share what God has already revealed in Scripture and in their own experiences of grace.)
- If God can win a victory with just one word, why does he wait for proclaimers? (He delights to include his people in the work. The proclamation itself spreads the joy and builds community.)
Leading a Discussion
This verse sits in the middle of a victory psalm. God speaks, and immediately a great host of women, or of evangelists, announce what he has done. The message is clear: God works, and his people tell it. As your group discusses, consider what “the word” means today and who the “great company” might be in your setting.
Discussion questions
- What stands out to you about the way God gives the word in verse 11? (He initiates, he speaks with authority, he makes the victory happen.)
- Why do you think the psalm uses feminine language for the proclaimers? What does that tell you about God’s choice of messengers?
- Read Exodus 15:20-21 and 1 Samuel 18:6-7. How do these cross-references shape your understanding of Psalm 68:11?
- Some Christians read this verse as a prophecy of the gospel spreading through the apostles and preachers. Others see it as a literal description of women celebrating a military victory. Are these views in conflict, or can both be true?
- In your own life, when has God spoken a “word” that you felt compelled to share? How did the telling affect you and others?
- This verse describes a “great company”, many proclaimers. How does your church or small group already partner with others in spreading good news?
- Verse 12 follows: “Kings of armies flee.” How does the reality of God’s victory over enemies (whether physical, spiritual, or personal) shape the message you are called to proclaim?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 14:15 | Yahweh said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward. |
| Exodus 15:20 | Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines and with dances. |
| Exodus 17:9 | Moses said to Joshua, “Choose men for us, and go out to fight with Amalek. Tomorrow I will stand on the top of the hill with God’s rod in my hand.” |
| Exodus 17:16 | He said, “Yah has sworn: ‘Yahweh will have war with Amalek from generation to generation.’” |
| Judges 4:6 | She sent and called Barak the son of Abinoam out of Kedesh Naphtali, and said to him, “Hasn’t Yahweh, the God of Israel, commanded, ‘Go and lead the way to Mount Tabor, and take with you ten thousand men of the children of Naphtali and of the children of Zebulun? |
| Judges 5:31 | “So let all your enemies perish, Yahweh, but let those who love him be as the sun when it rises in its strength.” Then the land had rest forty years. |
| I Samuel 18:6 | As they came, when David returned from the slaughter of the Philistine, the women came out of all the cities of Israel, singing and dancing, to meet King Saul with tambourines, with joy, and with instruments of music. |
| Psalms 40:3 | He has put a new song in my mouth, even praise to our God. Many shall see it, and fear, and shall trust in Yahweh. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the Hebrew phrase literally points to a great host of female preachers or announcers of good news. He notes that in ancient Israel, women customarily celebrated and publicized joyful events like military victories, and the psalmist alludes to this prevailing cultural practice.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the "great company" as women, following the custom of celebrating victories with songs and dances. He reads the verse as describing how, when God issued a command for battle, the women of Israel were ready to publish it, cheering and encouraging those who went to fight.
Calvin's Commentaries Reformed 1564
Calvin sees this psalm as celebrating a specific military victory, not the general translation of the ark to Mount Zion. He connects it to David's triumph over the Ammonites and Syrians, when the ark returned in procession. This reading grounds the psalm in a concrete historical moment of deliverance.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator emphasizes that God's sovereign word alone secures victory—He commands, and the battle is won. The women's songs of praise are not the cause but the joyful response, as they proclaim the good news of what God has already accomplished.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that God provided the women with the subject matter they spoke about concerning the great army. The point is that their report was not merely their own idea; God gave them the content to declare, showing divine guidance in their testimony.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the word God gives as the Gospel itself, committed to the apostles as a sacred trust. He notes the feminine Hebrew term for those who publish it does not authorize women preachers but alludes to women celebrating military victories, highlighting ministers' weakness. The word's root meaning "flesh" points to an incarnate Savior.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB clarifies that "gave the word" refers not to a spoken command but to a shout of triumph. The "company" is a choir of women celebrating victory, similar to Miriam and the women after the Red Sea crossing.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch detect a new start in the poem when the divine
Lange's Commentary Reformed 1857
Lange sees this psalm not as a direct prophecy of Christ but as a festival hymn celebrating God's victorious entrance into His sanctuary on Zion. Its messianic meaning comes through the historical spread of God's kingdom among the nations, rooted in God's past deeds for Israel.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that God did not merely lead Israel out of Egypt and then abandon them; he personally marched before them through the wilderness. For Henry, this was a military march, not a casual journey, and God’s presence as their commander is what secured their safe passage.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Gave - He put this triumphant song into their mouths.