Deuteronomy 32:21 — Word Study
WLCהֵ֚ם קִנְא֣וּנִי בְלֹא־ אֵ֔ל כִּעֲס֖וּנִי בְּהַבְלֵיהֶ֑ם וַאֲנִי֙ אַקְנִיאֵ֣ם בְּלֹא־ עָ֔ם בְּג֥וֹי נָבָ֖ל אַכְעִיסֵֽם׃
BSA◂Theyhêm have provoked My jealousyqânâʼ■ [moved to anger, stirred up, a strong feeling of resentment, zeal] by [that which is] notlôʼ [lacking, absent] Godʼêl [Elohim, the one true divine being] they have enraged Mekaʻaç■ [provoked, made angry] ◂with their worthless idolshebel [vain, empty, false objects of worship] ◂So Iʼănîy will make them jealousqânâʼ▸ [envious, resentful] by those who are notlôʼ [non-existent, without true identity] a peopleʻam [a nation, a group of individuals] I will make them angrykaʻaç▸ [provoked, irritated] by a nationgôwy [a Gentile group, a foolish multitude] without understandingnâbâl [lacking wisdom, foolish]
| Greek | English | Parsing |
|---|---|---|
| הֵ֚ם | they | Pronoun |
| קִנְא֣וּנִי | they have made jealous me | Verb piel perfect third person common plural, suffix |
| בְלֹא־ | by not | Preposition, particle |
| אֵ֔ל | a god | Noun common, masculine singular absolute |
| כִּעֲס֖וּנִי | they have provoked to anger me | Verb piel perfect third person common plural, suffix |
| בְּהַבְלֵיהֶ֑ם | by vanities their | Preposition, noun common masculine plural construct, suffix |
| וַאֲנִי֙ | and I | Conjunction, pronoun |
| אַקְנִיאֵ֣ם | I will make jealous them | Verb hiphil imperfect first person common singular, suffix |
| בְּלֹא־ | by not | Preposition, particle |
| עָ֔ם | a people | Noun common, masculine singular absolute |
| בְּג֥וֹי | by a nation | Preposition, noun common masculine singular absolute |
| נָבָ֖ל | foolish | Adj |
| אַכְעִיסֵֽם׃ | I will provoke to anger them | Verb hiphil imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They have provoked My jealousy by that which is not God; they have enraged Me with their worthless idols. So I will make them jealous by those who are not a people; I will make them angry by a nation without understanding. |
| KJV | They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. |
| ASV | They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: And I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation. |
| YLT | They have made Me zealous by 'no-god,' They made Me angry by their vanities; And I make them zealous by 'no-people,' By a foolish nation I make them angry. |
| WEB | They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those who are not a people. I will provoke them to anger with a foolish nation. |
| BBE | They have given my honour to that which is not God, moving me to wrath with their false worship: I will give their honour to those who are not a people, moving them to wrath by a foolish nation, |
The translations agree on the main themes of provocation and jealousy in God's relationship with Israel.
The structure contains a main clause followed by several subordinate clauses that detail the actions and responses, emphasizing the cause-and-effect dynamic.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵם
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 32:21
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 Warning to Israelgenerated
Deuteronomy 32:21 speaks of Israel provoking God's jealousy through idolatry. This passage illustrates God's response to their betrayal by declaring that He will use a people who are not His to incite jealousy in Israel. This theme of divine jealousy is woven throughout Scripture, emphasizing God's desire for exclusive devotion from His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:16 | They provoked His jealousy with foreign gods; they enraged Him with abominations. |
| 2 | Psalm 78:58 | They enraged Him with their high places and provoked His jealousy with their idols. |
| 3 | 1 Samuel 12:21 | Do not turn aside after worthless things that cannot profit you or deliver you, for they are empty. |
| 4 | 1 Kings 16:13–26 | This happened because of all the sins Baasha and his son Elah had committed and had caused Israel to commit, provoking the LORD, the God of Israel, to anger with their worthless idols. |
| 5 | Psalm 31:6 | I hate those who cling to worthless idols, but in the LORD I trust. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — קִנְא֣וּנִי, kin.'U.nigenerated
The verb קִנְא֣וּ (kin.'U) comes from the root meaning to be jealous or zealous. It indicates a strong emotional response, particularly in the context of a perceived betrayal. In this verse, it highlights God's righteous anger towards Israel's idolatry, as they have turned away from Him to worship false gods.
The Piel stem signifies an active engagement, showing that Israel's actions have provoked God to jealousy. This is not merely an emotional reaction but a divine response to their unfaithfulness, illustrating the seriousness of their 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.
Sentence Structuregenerated
The main verb קִנְא֣וּ (they have provoked) governs the first clause, with subsequent clauses detailing the actions and consequences. The structure emphasizes God's response to Israel's idolatry, with a sequence of actions that illustrate the emotional turmoil caused by their betrayal.
The sentence is complex, with multiple clauses that articulate both God's anger and His intention to provoke Israel through others, reinforcing the cause-and-effect relationship of their actions.
Septuagint Backgroundgenerated
In the Septuagint, the translation for קִנְא֣וּ is rendered as κενῶν, indicating a similar theme of jealousy but possibly with a broader interpretation of emptiness or vanity. This choice reflects the translators' understanding of the emotional and spiritual implications of Israel's actions.
The use of κενῶν suggests a focus on the futility of idolatry, aligning with the overall message of the passage about the consequences of turning away from the true God.
In plain words — the whole versegenerated
Deuteronomy 32:21 reveals God's anger towards Israel for worshiping idols instead of Him. He declares that He will provoke them to jealousy through a people who do not belong to Him, emphasizing the seriousness of their unfaithfulness.
Frequently Asked Questionsgenerated
It means that Israel's actions of turning to idols stirred up God's righteous anger, as He desires exclusive devotion from His people.
God intends to provoke Israel by using a people who are not His, highlighting their unfaithfulness and the consequences of their idolatry.
This phrase indicates that God will use those who lack wisdom to provoke Israel, emphasizing the irony of their situation and the folly of their idolatry.
This passage serves as a warning against idolatry, illustrating the emotional and spiritual consequences of turning away from God and the seriousness of His jealousy.
Reflection Questionsgenerated
- In what ways have I seen God respond to unfaithfulness in my life?
- How can I ensure that I do not turn to 'worthless idols' in my own life?
- What does it mean to provoke God to jealousy, and how can I avoid that?
- How can I better understand and appreciate the exclusivity of my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have moved me to jealousy with [that which is] not God,.... With a false messiah; for after the death of Jesus, the true Messiah, God as well as man, many false Christs arose, as he predicted,
Read John Gill on Deuteronomy 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them
Read Robert Jamieson on Deuteronomy 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith those which are not a people, i.e. with the Gentile or heathenish nations, who are none of my people, who scarce deserve the name of a people, as being without yoke, without the knowledge and fear of God, which is the foundation of all true policy and government, and without righteous and necessary laws; and many of them are destitute of all government, and laws, and order, barbarous and rude, and savage, and brutish in their manners. And yet these people I will prefer before you, and take in your stead; receive them, and reject you; which, when it came to pass, how desperately it provoked the Jews to jealousy, may be gathered from ,3 22:21-23 ,16. A foolish nation; so the Gentiles…
Read Matthew Poole on Deuteronomy 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:21 They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation.Ver. 21. And I will move them to jealousy.] Thus God delights to retaliate and proportion jealousy to jealousy, provocation to provocation; so frowardness to frowardness, contrariety to contrariety. With a foolish nation.] With the conversion of the Gentiles, which the good Jews could not easily yield to at first. And the rest could never endure to hear of it. See 1 Thessalonians 2:15-16. At this day they solemnly curse the Christians thrice a…
Read John Trapp on Deuteronomy 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) “They have made me jealous with a no-god; They have provoked me with their vanities: And I will make them jealous with a no-people; With a foolish nation will I provoke them.” St. Paul comments on this in Romans 10, as proving that Israel was informed of the calling of the Gentiles, and compares Isaiah 65:1, “I was found of them that sought me not. I made myself manifest unto those that inquired not after me.” Rashi quotes, perhaps not quite inappropriately Isaiah 23:13, and gives this explanation, “A no-people,” i.e., a nation without a name; as it is said, “Behold the land of the Chaldseans: this people was not.”
Read Charles John Ellicott on Deuteronomy 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. They have moved me to jealousy] This verse contains a very pointed promise of the calling of the Gentiles, in consequence of the rejection of the Jews, threatened Deuteronomy 32:19; and to this great event it is applied by St. Paul, Romans 10:19.
Read AdamClarke on Deuteronomy 32 →
CambridgeThe Cambridge Bible for Schools and Colleges21. moved … to jealousy] See on Deuteronomy 32:16. Mark the antitheses: no-god (lo’-’el), no-people (lo’-‘am, as hitherto outside the nations known and to be reckoned with, by Israel, as unfit to serve any Divine purpose); and vanities (lit. breaths, or as we should say, bubbles, so in Jer. of the heathen gods, Deuteronomy 8:19, etc.) and foolish (nabal, chosen perhaps both because of its probable root-meaning fading, worthless, parallel to vanities, and because it was used in a religious sense, godless, infidel). See Paul’s application of the v. in Romans 10:19. 22For a fire has flared from my wrath, And burned to the lowest Shĕ ?’ól, It devours earth and her increase, It flames round the…
Read Cambridge on Deuteronomy 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. In strong terms Moses represents Jehovah as rejecting disobedient Israel, and bringing upon them terrible retribution. Israel is to be punished. Paul, Romans 10:19, quotes this verse to indicate the adoption of the Gentiles.
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
They have provoked My jealousy by that which is not God; they have enraged Me with their worthless idols. So I will make them jealous by those who are not a people; I will make them angry by a nation without understanding.
They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those who are not a people. I will provoke them to anger with a foolish nation.
They have provoked My jealousy by that which is not God; they have enraged Me with their worthless idols. So I will make them jealous by those who are not a people; I will make them angry by a nation without understanding.
They have made me jealous with false gods, enraging me with their worthless gods; so I will make them jealous with a people they do not recognize, with a nation slow to learn I will enrage them.
Tyndale line
They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.
They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: And I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation.
They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: And I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.
They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation.
They haue moued me to ielousie with that which is not God: they haue prouoked me to anger with their vanities: and I will moue them to ielousie with those which are no people: I wil prouoke them to anger with a foolish nation.
Strictly literal
They have moved me to jealousy with that which is no God; They have exasperated me with their vanities; And I will move them to jealousy with that which is not a people; With a foolish nation will I provoke them to anger.
They have made Me zealous by 'no-god,' They made Me angry by their vanities; And I make them zealous by 'no-people,' By a foolish nation I make them angry.
They have made Me jealous by [what is] not God, || They made Me angry by their vanities; And I make them jealous by [what is] not a people, || I make them angry by a foolish nation.
They have moved me to wrath with things that are not god; they have provoked me to anger with their vanities; and I too will move them to jealousy with those which are not a people; I will provoke them to anger with a worthless nation.
They have made me jealous by what is not god and angered me by their worthless things. I will make them envious by those who are not a people; by a foolish nation I will make them angry.
From the Latin
They have provoked me with that which was no god, and have angered me with their vanities: and I will provoke them with that which is no people, and will vex them with a foolish nation.
Simplified
They have made me jealous by worshiping things that are not God; they have made me angry with their useless idols. So I will make them jealous using a people that aren't really a nation; I will make them angry using ignorant foreigners.
They have given my honour to that which is not God, moving me to wrath with their false worship: I will give their honour to those who are not a people, moving them to wrath by a foolish nation,
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 aligns closely with the Septuagint, with all words matched except for the Samaritan Pentateuch, which includes a variant word. The Dead Sea Scrolls show a similar structure but include some restored words, indicating a consistent transmission of the text.
הֵ֚ם קִנְא֣וּנִי בְלֹא־ אֵ֔ל כִּעֲס֖וּנִי בְּהַבְלֵיהֶ֑ם וַאֲנִי֙ אַקְנִיאֵ֣ם בְּלֹא־ עָ֔ם בְּג֥וֹי נָבָ֖ל אַכְעִיסֵֽם׃
13 of the 13 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.
הם קנאוני בלא אל כעסוני באבליהם ואני אקניאם בלא עם בגוי נבל אכעיסם
1 word differs from the Masoretic Text: אבליהם (breath)
[הם] [קנאו׳ני] [בלא] אל [כעסו׳ני] [בהבלי׳הם] [ואני] [אקניא׳ם] [בלא] [עם] [בגוי] נבל [אכעיס׳ם]
1 word on the leather — 1 partly restored, 11 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 32:21
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.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
The Hebrew word קָנָא (qana') is a verb that conveys meanings related to jealousy and zeal. It can mean to be jealous, envious, or zealous, and can also imply provoking jealousy or anger. The entries highlight its use in different forms, particularly the Piel and Hiphil stems, indicating both personal feelings and actions that incite jealousy.
[קָנָא] vb. denom.
Pi. be jealous, zealous
be jealous of
be envious of
be zealous for
excite to jealous anger
Hiph. provoke to jealous anger
base
H7065 קָנָא vb. denom. Pi. be jealous, zealous
7065 qana' kaw-naw'
a primitive root; to be (causatively, make) zealous, i.e. (in
a bad sense) jealous or envious:--(be) envy(-ious), be (move
to, provoke to) jealous(-y), X very, (be) zeal(-ous).
קָנָא (qa.na) — be jealous.
1) to envy, be jealous, be envious, be zealous
1a) (Piel)
1a1) to be jealous of
1a2) to be envious of
1a3) to be zealous for
1a4) to excite to jealous anger
1b) (Hiphil) to provoke to jealous anger, cause jealousy
V-Piel-Perf-3cp | Suff — Verb piel perfect third person common plural · suffixHVpp3cp/Sp1bs
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)
Prep | Part — Preposition · particleHR/Tn
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 absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).
כָּעַס vb. be vexed, angry
Qal
be vexed, indignant
be angry
Piel. provoke to anger
Hiph.
vex
vex, provoke to anger
base
H3707 כָּעַס be vexed, angry
3707 ka`ac kaw-as'
a primitive root; to trouble; by implication, to grieve,
rage, be indignant:--be angry, be grieved, take indignation,
provoke (to anger, unto wrath), have sorrow, vex, be wroth.
כָּעַס (ka.as) — to provoke.
1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath
1a) (Qal)
1a1) to be vexed, be indignant
1a2) to be angry
1b) (Piel) to provoke to anger
1c) (Hiphil)
1c1) to vex
1c2) to vex, provoke to anger
V-Piel-Perf-3cp | Suff — Verb piel perfect third person common plural · suffixHVpp3cp/Sp1bs
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
The Hebrew word קָנָא (qana') is a verb that conveys meanings related to jealousy and zeal. It can mean to be jealous, envious, or zealous, and can also imply provoking jealousy or anger. The entries highlight its use in different forms, particularly the Piel and Hiphil stems, indicating both personal feelings and actions that incite jealousy.
[קָנָא] vb. denom.
Pi. be jealous, zealous
be jealous of
be envious of
be zealous for
excite to jealous anger
Hiph. provoke to jealous anger
base
H7065 קָנָא vb. denom. Pi. be jealous, zealous
7065 qana' kaw-naw'
a primitive root; to be (causatively, make) zealous, i.e. (in
a bad sense) jealous or envious:--(be) envy(-ious), be (move
to, provoke to) jealous(-y), X very, (be) zeal(-ous).
קָנָא (qa.na) — be jealous.
1) to envy, be jealous, be envious, be zealous
1a) (Piel)
1a1) to be jealous of
1a2) to be envious of
1a3) to be zealous for
1a4) to excite to jealous anger
1b) (Hiphil) to provoke to jealous anger, cause jealousy
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3mp
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)
Prep | Part — Preposition · particleHR/Tn
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word נָבָל (nabal) means foolish or senseless, particularly describing a person lacking ethical and religious understanding. It conveys notions of ignobility and disgracefulness. The word is derived from a root meaning 'stupid' or 'wicked.' It can also refer to a vile person.
נָבָל adj. foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful; elsewh. as subst. (impious and presumptuous) fool
base
H5036 נָבָל foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful
5036 nabal naw-bawl'
from 5034; stupid; wicked (especially impious):--
fool(-ish, -ish man, -ish woman), vile person.
see HEBREW for 05034
נָבָל (na.val) — foolish.
foolish, senseless, fool
Adj — AdjHAamsa
כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).
כָּעַס vb. be vexed, angry
Qal
be vexed, indignant
be angry
Piel. provoke to anger
Hiph.
vex
vex, provoke to anger
base
H3707 כָּעַס be vexed, angry
3707 ka`ac kaw-as'
a primitive root; to trouble; by implication, to grieve,
rage, be indignant:--be angry, be grieved, take indignation,
provoke (to anger, unto wrath), have sorrow, vex, be wroth.
כָּעַס (ka.as) — to provoke.
1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath
1a) (Qal)
1a1) to be vexed, be indignant
1a2) to be angry
1b) (Piel) to provoke to anger
1c) (Hiphil)
1c1) to vex
1c2) to vex, provoke to anger
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3mp
