Deuteronomy 1:37 — Word Study
WLCגַּם־ בִּי֙ הִתְאַנַּ֣ף יְהוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־ אַתָּ֖ה לֹא־ תָבֹ֥א שָֽׁם׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] was also angryʼânaph■ [even, too, displeased, enraged] on your accountgâlâl [because of you, for your sakes] ◂and He saidʼâmar Notlôʼ [no, none] evengam youʼattâh [you yourself] shall enterbôwʼ▸ [go into, come into] [the land]shâm [the promised land, the country]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| בִּי֙ | with me | Preposition, suffix |
| הִתְאַנַּ֣ף | he was angry | Verb, Hithpael, perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| בִּגְלַלְכֶ֖ם | on account of you | Preposition, noun common masculine singular construct, suffix |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| גַּם־ | also | Adverb |
| אַתָּ֖ה | you | Pronoun |
| לֹא־ | not | Particle |
| תָבֹ֥א | you will go | Verb, Qal, imperfect second person masculine singular |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD was also angry with me on your account, and He said, “Not even you shall enter the land. |
| KJV | Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither. |
| ASV | Also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither: |
| YLT | 'Also with me hath Jehovah been angry for your sake, saying, Also, thou dost not go in thither; |
| WEB | Also Yahweh was angry with me for your sakes, saying, “You also shall not go in there. |
| BBE | And, in addition, the Lord was angry with me because of you, saying, You yourself will not go into it: |
Where they part company is שָׁם — see How Translations Differ.
The sentence has a main clause with two subordinate phrases that clarify the reason for God's anger and the consequence for Moses.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָנַף
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 — Deuteronomy 1:37
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 — Moses' Reflection on God's Angergenerated
Deuteronomy 1:37 describes a moment when Moses acknowledges God's anger towards him due to the actions of the Israelites. This verse is part of a larger narrative where Moses recounts the history of the Israelites' journey and the consequences of their rebellion against God. It serves as a reminder of the seriousness of disobedience and its repercussions, not only for the people but also for their leaders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 3:23–26 | At that time I also pleaded with the LORD: |
| 2 | Deuteronomy 4:21 | The LORD, however, was angry with me on account of you, and He swore that I would not cross the Jordan to enter the good land that the LORD your God is giving you as an inheritance. |
| 3 | Deuteronomy 34:4 | And the LORD said to him, “This is the land that I swore to give Abraham, Isaac, and Jacob when I said, ‘I will give it to your descendants.’ I have let you see it with your own eyes, but you will not cross into it.” |
| 4 | Numbers 20:12 | But the LORD said to Moses and Aaron, “Because you did not trust Me to show My holiness in the sight of the Israelites, you will not bring this assembly into the land that I have given them.” |
| 5 | Numbers 27:13–14 | After you have seen it, you too will be gathered to your people, as your brother Aaron was; |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הִתְאַנַּף, hit.'a.Nafgenerated
The verb אָנַף (anaph) means 'to be angry' and is specifically used in this context to express God's displeasure. The Hithpael form indicates a reflexive action, emphasizing that God was personally affected by the Israelites' actions.
This word conveys a strong emotional response, often depicted through the imagery of breathing hard or snorting, indicating intense anger. In this verse, it highlights the gravity of the situation, as Moses is reminded that even he, as a leader, is not exempt from the consequences of the people's sin.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has angry, and so do the KJV and ASV: all three maintain the emotional weight of הִתְאַנַּף.
Where others part company with the BSB they part company over the rendering of שָׁם. The BSB and others agree on the land, while the FBV opts for the country.
Sentence Structuregenerated
The main verb is הִתְאַנַּף, he was angry, with a subject יְהוָ֔ה (Yahweh) and several phrases providing context: a prepositional phrase indicating the reason for God's anger and another clause stating what God said.
The structure emphasizes the cause-and-effect relationship between the people's actions and God's response, illustrating how their disobedience led to consequences for both them and their leader.
Septuagint Backgroundgenerated
In the Septuagint, הִתְאַנַּף is rendered as ἐθυμώθη, which conveys a similar meaning of being filled with anger. This choice reflects a consistent interpretation of God's emotional response.
The use of ἐθυμώθη may suggest a broader understanding of divine wrath, aligning with the Greek cultural context that often depicted the gods as emotionally volatile.
In plain words — the whole versegenerated
Deuteronomy 1:37 shows God expressing anger towards Moses because of the people's actions. God tells Moses that he will not enter the promised land, highlighting the consequences of disobedience. This serves as a reminder of the seriousness of sin and its impact on leaders.
Frequently Asked Questionsgenerated
God was angry with Moses because of the actions of the Israelites, which led to consequences for Moses himself.
Moses' inability to enter the promised land signifies the serious consequences of disobedience, even for leaders chosen by God.
This verse is part of a larger narrative that recounts the Israelites' journey and their repeated disobedience, emphasizing the importance of faithfulness to God.
We learn that God's anger is a response to sin and disobedience, and it serves as a warning about the seriousness of turning away from His commands.
Reflection Questionsgenerated
- What are some ways I can ensure I remain obedient to God's commands?
- How do I respond when I see others disobeying God's will?
- What lessons can I take from Moses' experience regarding leadership and accountability?
- In what ways can I support those in leadership to remain faithful to God's calling?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 1:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso the Lord was angry with me for your sakes,.... Not at the same time, though, as some think, at the same place, near thirty eight years afterwards, they provoking him to speak unadvisedly with
Read John Gill on Deuteronomy 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither. Also the Lord was angry with me for your sakes.
Read Robert Jamieson on Deuteronomy 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor your sakes; upon occasion of your wickedness and perverseness, by which you provoked me to speak unadvisedly, ,33.
Read Matthew Poole on Deuteronomy 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 1:37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.Ver. 37. The Lord was angry with me.] The saint’ s afflictions proceed oft from love displeased, from love offended. "Fury is not in God."
Read John Trapp on Deuteronomy 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) Also the Lord was angry with me for your sakes.—Here, again, Moses combines his own rejection. an event of the fortieth year of the exodus, with the rejection of the people in the second year. The reason was the same—unbelief. “Because ye believed me not” was the reason given to Moses in Numbers 20:12. “Ye did not believe the Lord your God” is the reason for the rejection of the people, given above in Deuteronomy 1:32. As the spies presumed to investigate the route and order of the conquest, a matter of Divine guidance, so Moses presumed to alter the prescribed order for the miracle in Kadesh. Like transgressions incurred like penalties. The fault for which the people had suffered…
Read Charles John Ellicott on Deuteronomy 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 37. The Lord was angry with me] See on Clarke "Numbers 20:12", &c., where a particular account is given of the sin of Moses.
Read AdamClarke on Deuteronomy 1 →
CambridgeThe Cambridge Bible for Schools and Colleges37. Also the Lord was angry with me for your sakes] The Heb. order is more emphatic, also with me was Jehovah angry—hith’annaph, peculiar in the Pent. to D, and to its passages in the Pl. address, here, Deuteronomy 4:21, Deuteronomy 9:8; Deuteronomy 9:20—for your sakes, bigelalekem. So in different terms Deuteronomy 3:26, was angry, yith‘abber, for your sakes, lema‘anekem; and Deuteronomy 4:21, hith’annaph and ’al dibrêkem. Thou also shalt not go in thither] Heb. even thou or for thy part thou, etc. Further Note to Deuteronomy 1:36-38. Because Moses has just been described as seeking to turn the people from their sin, Deuteronomy 1:29 ff., and it is therefore unreasonable to include him in…
Read Cambridge on Deuteronomy 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe sentence on Moses was not passed when the people rebelled during their first encampment at Kadesh, but some 37 years later, when they had re-assembled in the same neighborhood at Meribah (see the Numbers 20:13 note).
Read Albert Barnes on Deuteronomy 1 →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
The LORD was also angry with me on your account, and He said, “Not even you shall enter the land.
Also Yahweh was angry with me for your sakes, saying, “You also shall not go in there.
The LORD was also angry with me on your account, and He said, “Not even you shall enter the land.
As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there.
Tyndale line
Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
Also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither:
Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither:
Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
Also the Lord was angry with me for your sakes, saying, Thou also shalt not goe in thither,
Strictly literal
Also Jehovah was angry with me on your account, saying, Thou also shalt not go in thither.
'Also with me hath Jehovah been angry for your sake, saying, Also, thou dost not go in thither;
Moreover, YHWH has been angry with me for your sake, saying, Indeed, you do not go in there;
also with me was the Lord angry for your sakes, saying, also thou shalt not go in thither.
Also Yahweh was angry with me because of you, saying, 'You also will not go in there;
From the Latin
Neither is his indignation against the people to be wondered at, since the Lord was angry with me also on your account, and said: Neither shalt thou go in thither.
Simplified
The Lord also got angry with me because of you. He told me, “Even you won't enter the country.
And, in addition, the Lord was angry with me because of you, saying, You yourself will not go into it:
Word by word, the decisions they made
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 agree on the majority of the wording, indicating a strong consistency in this verse. However, the Samaritan Pentateuch differs slightly in its choice of words, using שָׁמה instead of שָׁם, which changes the nuance of the location referenced.
גַּם־ בִּי֙ הִתְאַנַּ֣ף יְהוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־ אַתָּ֖ה לֹא־ תָבֹ֥א שָֽׁם׃
11 of the 11 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.
גם בי התאנף יהוה בגללכם לאמר גם אתה לא תבוא שׁמה
2 words differ from the Masoretic Text: תבוא (come), שׁמה (there)
[גם] [ב׳י] [התאנף] [יהוה] [בגלל׳כם] [לאמר] [גם] [אתה] לא תבוא שמ׳ה
2 words on the leather — 1 partly restored, 8 supplied entire by an editor.
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 Deuteronomy 1:37
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אָנֵף (anaph) is a Hebrew verb meaning to be angry or displeased, derived from the idea of breathing hard or snorting. It primarily describes God's anger, with forms indicating both simple and reflexive actions. The entries consistently emphasize its connection to divine displeasure.
[אָנֵף, אָנַף] vb. (breathe, snort) be angry
base
H599 אָנֵף, אָנַף (breathe, snort) be angry
599 'anaph aw-naf'
a primitive root; to breathe hard, i.e. be enraged:--be
angry (displeased).
אָנַף (a.naph) — be angry.
1) to be angry, to be displeased, to breathe hard
1a) (Qal) to be angry (of God)
1b) (Hithpael) to be angry (always of God)
V-Hithpael-Perf-3ms — Verb · Hithpael · perfect third person masculine singularHVtp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
גָּלָל (galal) primarily means 'account' or 'because of,' indicating a reason or circumstance. It is derived from a root meaning to roll around, suggesting a connection to the idea of something being considered or taken into account. The term is used adverbially in contexts that involve causation or purpose.
[גָּלָל] n.[m.] account
base
H1558 גָּלָל account
1558 galal gaw-lawl'
from 1556; a circumstance (as rolled around); only used
adverbially, on account of:--because of, for (sake).
see HEBREW for 01556
גָּלָל (ga.lal) — because of.
on account of, for the sake of
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2mp
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
