Deuteronomy 32:12 — Word Study
WLCיְהוָ֖ה בָּדָ֣ד יַנְחֶ֑נּוּ וְאֵ֥ין עִמּ֖וֹ אֵ֥ל נֵכָֽר׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] ◂alonebâdâd [in isolation, without any other] led himnâchâh▸ [guided, directed] and noʼayin [nothing, not any] foreignnêkâr [strange, heathen] godʼêl [el, a being of strength or power] [was] with himʻim [together, in accompaniment]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֖ה | Yahweh | Noun proper |
| בָּדָ֣ד | alone | Noun common, masculine singular absolute |
| יַנְחֶ֑נּוּ | he guided it | Verb hiphil imperfect third person masculine singular, suffix |
| וְאֵ֥ין | and there not | Conjunction, noun common masculine singular construct |
| עִמּ֖וֹ | with him | Preposition, suffix |
| אֵ֥ל | [was] a god of | Noun common, masculine singular construct |
| נֵכָֽר׃ | foreignness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD alone led him, and no foreign god was with him. |
| KJV | So the LORD alone did lead him, and there was no strange god with him. |
| ASV | Jehovah alone did lead him, And there was no foreign god with him. |
| YLT | Jehovah alone doth lead him, And there is no strange god with him. |
| WEB | Yahweh alone led him. There was no foreign god with him. |
| BBE | So the Lord only was his guide, no other god was with him. |
Where they part company is אֵ֥ל נֵכָֽר — see How Translations Differ.
One main clause with a subordinate phrase that emphasizes the absence of foreign influence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 32:12
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 — God's Leadership Over Israelgenerated
Deuteronomy 32:12 speaks of how the LORD, known as Yahweh, led Israel alone, highlighting His unique role in guiding His people without any foreign influence. This verse is part of a larger song that reflects on God's faithfulness and care, contrasting His leadership with the emptiness of foreign gods, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 1:31 | and in the wilderness, where the LORD your God carried you, as a man carries his son, all the way by which you traveled until you reached this place.” |
| 2 | Nehemiah 9:12 | You led them with a pillar of cloud by day and a pillar of fire by night, to light for them the way in which they should travel. |
| 3 | Psalm 27:11 | Teach me Your way, O LORD, and lead me on a level path, because of my oppressors. |
| 4 | Psalm 78:14–52 | He led them with a cloud by day and with a light of fire all night. |
| 5 | Psalm 80:1 | Hear us, O Shepherd of Israel, who leads Joseph like a flock; You who sit enthroned between the cherubim, shine forth |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יְהוָ֖ה, Yah.wehgenerated
The name יְהוָה (Yahweh) signifies the self-existent and eternal nature of God, often translated as 'the LORD'. It is a proper name for the God of Israel, emphasizing His covenant relationship with His people. This name is used throughout the Old Testament and is closely associated with God's revelation to Moses.
In this verse, יְהוָה emphasizes that it is solely the LORD who guides Israel, reinforcing the idea of His unique authority and presence in their journey.
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.
Sentence Structuregenerated
The finite verb יַנְחֶ֑נּוּ, he led, governs the main clause, with the subject יְהוָ֖ה and the adverbial phrase בָּדָ֣ד indicating the exclusivity of God's guidance. The structure emphasizes that it is the LORD alone who leads.
The phrase וְאֵ֥ין עִמּ֖וֹ אֵ֥ל נֵכָֽר introduces a negation, asserting that no foreign god accompanied Him, further highlighting the singularity of God's leadership.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֖ה as κύριος (kurios), which also means 'Lord' and carries the same connotation of authority and divinity. This choice maintains the focus on God's unique role in leading Israel.
For אֵ֥ל נֵכָֽר, the Septuagint uses ἀλλότριος (allotrios), meaning 'foreign' or 'alien', which aligns with the Hebrew meaning but emphasizes the idea of separation from the true God.
In plain words — the whole versegenerated
Deuteronomy 32:12 tells us that the LORD, known as Yahweh, led Israel alone without any foreign gods accompanying Him. This verse highlights God's unique guidance and care for His people, contrasting it with the emptiness of foreign deities.
Frequently Asked Questionsgenerated
It means that God uniquely guided His people without any foreign influence, emphasizing His singular authority.
It underscores the idea that no other deity had a role in Israel's guidance or protection, reinforcing the exclusivity of Yahweh.
It shows God's commitment to His people and His role as their sole leader, highlighting His faithfulness and power.
Examples include God's leading Israel through the wilderness, providing for them, and guiding them into the Promised Land.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in my own life?
- How can I recognize and avoid the influence of 'foreign gods' in my life today?
- What does it mean for me to trust in God's leadership as I navigate challenges?
- How can I share the importance of God's unique guidance with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[So] the Lord alone did lead him,.... Out of Egypt, through the wilderness, to the land of Canaan, going before them in a pillar of fire and cloud; though this is not to be understood to the
Read John Gill on Deuteronomy 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo the LORD alone did lead him, and there was no strange god with him.
Read Robert Jamieson on Deuteronomy 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. When they were shut up in Egypt, as in their nest, whence they durst not venture to fly nor stir, he taught, and encouraged, and enabled them to fly out and flee themselves from that bondage, and brought them into a state of liberty and safety; he dealt tenderly with them, bearing with their infirmities, keeping them from all harms. No strange god with him, to wit, to assist him at that work, or to deliver them. The more unworthy they in giving to idols a share in that worship and service which they owe to God only.
Read Matthew Poole on Deuteronomy 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:12 [So] the LORD alone did lead him, and [there was] no strange god with him.Ver. 12. And there was no strange god with him.] Why, then, should any share with him in his service? Be the gods of the heathen good fellows? saith one. The true God will endure no co-rival.
Read John Trapp on Deuteronomy 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11, 12) “As an eagle awakeneth her nest, Over her young she broodeth, She spreadeth out her wings, she taketh up each one of them, She beareth him on her pinions: Jehovah alone leadeth him, And a stranger-god is not with Him.” The eagle in Hebrew is masculine. He is one of the creatures that is honoured with a description by the lips of Jehovah Himself in Job 39:27-30. But beautiful as the simile and the description in these places are, they are surpassed in gentleness by our Saviour when He says, “How often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not” (Luke 13:34). Fluttereth.—Or, broodeth, is the word in Genesis 1:2, the…
Read Charles John Ellicott on Deuteronomy 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. So the Lord alone did lead him] By his power, and by his only, were they brought out of Egypt, and supported in the wilderness. And there was no strange god] They had help from no other quarter. The Egyptian idols were not able to save their own votaries; but God not only saved his people, but destroyed the Egyptians.
Read AdamClarke on Deuteronomy 32 →
CambridgeThe Cambridge Bible for Schools and Colleges12. did lead him] Still the imperf. for vividness. strange] Not the adj. in Deuteronomy 32:16, but foreign, Deuteronomy 15:3, Deuteronomy 31:16. 13He made him to ride the highlands, And to eat of the fruit of the hills, Suckled him with honey from the crag And oil of the flinty rock, 14Curd of the kine, milk of the flock, With the fatness of lambs and of rams, Bulls of Bashán and he-goats, With the finest flour of the wheat— And the grape’s blood thou drankest in foam!
Read Cambridge on Deuteronomy 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. So the Lord alone did lead him — Omit so, and read Jehovah alone did lead him. No strange god with him — It was Jehovah who delivered. He is to be served, and he alone.
Read Daniel Denison Whedon on Deuteronomy 32 →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 alone led him, and no foreign god was with him.
Yahweh alone led him. There was no foreign god with him.
The LORD alone led him, and no foreign god was with him.
The Lord alone was guiding him, no foreign god was with him.
Tyndale line
So the LORD alone did lead him, and there was no strange god with him.
Jehovah alone did lead him, And there was no foreign god with him.
The LORD alone did lead him, And there was no strange god with him.
So the LORD alone did lead him, and there was no strange God with him.
So the Lord alone led him, and there was no strange god with him.
Strictly literal
So Jehovah alone did lead him, And no strange god [was] with him.
Jehovah alone doth lead him, And there is no strange god with him.
YHWH alone leads him, || And there is no strange god with him.
So did the Lord alone lead him, and there was not with him a stranger god.
Yahweh alone led him; no foreign god was with him.
From the Latin
The Lord alone was his leader: and there was no strange god with him.
Simplified
The Lord was the only one who led you; no foreign god was with him.
So the Lord only was his guide, no other god was with him.
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 states, "יְהוָ֖ה בָּדָ֣ד יַנְחֶ֑נּוּ וְאֵ֥ין עִמּ֖וֹ אֵ֥ל נֵכָֽר׃" which translates to "The LORD alone led him, and no foreign god was with him." The Septuagint agrees with the Masoretic Text in meaning, as all seven words match in the word-by-word correspondence, although the word order may differ. The Samaritan Pentateuch also agrees with the Masoretic Text word for word, stating, "יהוה בדד ינחנו ואין עמו אל נכר." Therefore, both the Septuagint and the Samaritan Pentateuch confirm the reading of the Masoretic Text without any differences in this verse.
יְהוָ֖ה בָּדָ֣ד יַנְחֶ֑נּוּ וְאֵ֥ין עִמּ֖וֹ אֵ֥ל נֵכָֽר׃
7 of the 7 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.
יהוה בדד ינחנו ואין עמו אל נכר
Agrees with the Masoretic Text here, word for word.
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 32:12
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.
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
בָּדָד (badad) refers to concepts of isolation and separation. It can describe both a state of being alone and a physical separation, such as an isolated city. The word is derived from a root meaning to separate, and it encompasses meanings like desolate and solitary.
בָּדָד n.[m.] isolation, separation
base
H910 בָּדָד isolation, separation
910 badad baw-dawd'
from 909; separate; adverb, separately:--alone, desolate,
only, solitary.
see HEBREW for 0909
בָּדָד (ba.dad) — isolation.
1) isolation, withdrawal, separation
1a) an isolated city
adv
2) alone
2a) security (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHRd/Sp3ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular constructHNcmsc
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…
נֵכָר (nekar) refers to something foreign or alien, encompassing the concepts of foreignness and foreigners. It can also denote foreign gods or vanities. The word is derived from a root meaning to recognize or acknowledge, suggesting a distinction from the familiar.
נֵכָר n.[m.] that which is foreign, foreignness
base
H5236 נֵכָר that which is foreign, foreignness
5236 nekar nay-kawr'
' from 5234; foreign, or (concretely) a foreigner, or
(abstractly) heathendom:--alien, strange (+ -er).
see HEBREW for 05234
נֵכָר (ne.khar) — foreign.
1) foreign, alien, foreignness, that which is foreign
1a) foreignness, foreign gods
1b) alien, foreigner
1c) foreign (vanities)
N-ms — Noun common · masculine singular absoluteHNcmsa
