Psalms 106:25 — Word Study
WLCוַיֵּרָגְנ֥וּ בְאָהֳלֵיהֶ֑ם לֹ֥א שָׁ֝מְע֗וּ בְּק֣וֹל יְהוָֽה׃
BSAThey grumbledrâgan▸ [murmured, complained secretly] in their tentsʼôhel [nomadic homes, places of temporary dwelling] and did notlôʼ listenshâmaʻ■ [hear, obey, pay attention] to the voiceqôwl [sound, spoken word] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּרָגְנ֥וּ | and they murmured | Verb, Niphal, sequential imperfect third person masculine plural |
| בְאָהֳלֵיהֶ֑ם | in tents their | Preposition, noun common masculine plural construct, suffix |
| לֹ֥א | not | Particle |
| שָׁ֝מְע֗וּ | they listened | Verb, Qal, perfect third person common plural |
| בְּק֣וֹל | to [the] voice of | Preposition, noun common masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They grumbled in their tents and did not listen to the voice of the LORD. |
| KJV | But murmured in their tents, and hearkened not unto the voice of the LORD. |
| ASV | But murmured in their tents, And hearkened not unto the voice of Jehovah. |
| YLT | And they murmur in their tents, They have not hearkened to the voice of Jehovah. |
| WEB | but murmured in their tents, and didn’t listen to Yahweh’s voice. |
| BBE | Talking against him secretly in their tents, they did not give ear to the voice of the Lord. |
The translations agree on the meaning of וַיֵּרָגְנ֥וּ — see How Translations Differ.
The sentence has a main clause followed by a negation and a prepositional phrase, clearly outlining the actions and their context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָגַן
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 — Psalms 106:25
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 — Israel's Rebellion in the Wildernessgenerated
Psalm 106:25 describes the Israelites' discontent as they wandered in the wilderness, highlighting their failure to trust God's promises. This verse is part of a larger narrative that recounts their repeated complaints and lack of faith, which ultimately led to God's judgment. The psalm serves as a reminder of the consequences of unbelief and disobedience to God's word.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 14:1–4 | Then the whole congregation lifted up their voices and cried out, and that night the people wept. |
| 2 | Deuteronomy 1:26–27 | But you were unwilling to go up; you rebelled against the command of the LORD your God. |
| 3 | Psalm 95:7–9 | For He is our God, and we are the people of His pasture, the sheep under His care. Today, if you hear His voice, |
| 4 | Numbers 14:22 | not one of the men who have seen My glory and the signs I performed in Egypt and in the wilderness—yet have tested Me and disobeyed Me these ten times— |
| 5 | Hebrews 3:7–8 | Therefore, as the Holy Spirit says: “Today, if you hear His voice, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וַיֵּרָגְנ֥וּ, vai.ye.ra.ge.Nugenerated
The verb וַיֵּרָגְנ֥וּ (vai.ye.ra.ge.Nu) is a Niphal form of רָגַן (ragan), meaning 'to grumble' or 'to murmur'. It is used here in the third person masculine plural, indicating that the Israelites collectively expressed their dissatisfaction. This word often conveys a sense of rebellion and secretive complaint against authority, particularly in the context of their relationship with God.
The use of this verb emphasizes the Israelites' negative attitude while they were in their tents, suggesting a private but pervasive discontent. Their murmuring reflects a lack of faith and trust in God's provision, which is a recurring theme in their journey through the wilderness.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses grumbled to convey the meaning of וַיֵּרָגְנ֥וּ.
Sentence Structuregenerated
The main verb וַיֵּרָגְנ֥וּ governs the structure of the verse, indicating the primary action of the subjects. This is followed by a prepositional phrase בְאָהֳלֵיהֶ֑ם, specifying where the action took place, and a second clause that presents the contrasting action of not listening.
The overall structure highlights the contrast between the Israelites' grumbling and their failure to heed God's voice, emphasizing their disobedience in a succinct manner.
Septuagint Backgroundgenerated
In the Septuagint, וַיֵּרָגְנ֥וּ is translated as ἐγόγγυσαν (egongusan), which also means 'they murmured'. This choice reflects a direct correspondence in meaning, focusing on the act of complaining.
The translation choice in the Septuagint aligns with the Hebrew context, maintaining the emphasis on the Israelites' rebellion and dissatisfaction.
In plain words — the whole versegenerated
Psalm 106:25 tells us that the Israelites complained while in their tents and did not listen to the voice of the LORD. This verse highlights their discontent and failure to obey God during their time in the wilderness.
Frequently Asked Questionsgenerated
It indicates that the Israelites were expressing their dissatisfaction privately, showing a lack of faith and trust in God's provision.
Their grumbling suggests a hardened heart and unwillingness to obey God's commands, reflecting a broader pattern of rebellion.
Their discontent and refusal to listen led to God's judgment and a prolonged period of wandering in the wilderness.
It connects to themes of faith, obedience, and the consequences of disbelief, which are prevalent throughout the Old Testament.
Reflection Questionsgenerated
- In what areas of my life might I be grumbling or complaining instead of trusting God?
- How can I be more attentive to God's voice in my daily decisions?
- What lessons can I learn from the Israelites' experience in the wilderness?
- How can I encourage others to listen to God's guidance rather than succumb to discontent?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting the Israelites' failure to heed God's voice despite their complaints.
"But murmured in their tents, and hearkened not unto the voice of the Lord" [Psalms 106:25]; who strongly forbade them to murmur.Early Church Fathers on Psalms 106 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut murmured in their tents,.... Throughout their tents; the murmuring was general; they murmured often; but what is here referred to seems to be their murmuring upon the report of the spies, Numbers 14:2.
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, they despised the pleasant land, they believed not his word: (1) The people's distrust of the Lord's word as to Canaan after hearing the spies' report (Psalms 106:24-27).
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo God’ s command, which was, that they should boldly and confidently enter into it.
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:25 But murmured in their tents, [and] hearkened not unto the voice of the LORD.Ver. 25. But murmured in their tents] Where they sat discontented (after the report of the spies), and, as we say, sick of the sullens; they would not attempt a conquest, but bewailed their hard fortune, and let fly on all hands, keeping a clutter and a rattle.
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13-33) These twenty verses cover the desert wanderings, beginning with the discontented spirit mentioned in Exodus 15:23.
Read Charles John Ellicott on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges25. But murmured in their tents] From Deuteronomy 1:27, a graphic picture of the Israelites sulking in their tents instead of boldly preparing for the march.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleBut murmured in their tents ... - Numbers 14:2, Numbers 14:27. They complained of Moses; they complained of their food; they complained of the hardships of their journey; they complained of God.
Read Albert Barnes on Psalms 106 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Murmured in their tents—See Numbers 14:2; Numbers 14:27; Deuteronomy 1:27
Read Daniel Denison Whedon on Psalms 106 →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 grumbled in their tents and did not listen to the voice of the LORD.
but murmured in their tents, and didn’t listen to Yahweh’s voice.
They grumbled in their tents and did not listen to the voice of the LORD.
They grumbled in their tents; they did not obey the Lord.
Tyndale line
But murmured in their tents, and hearkened not unto the voice of the LORD.
But murmured in their tents, And hearkened not unto the voice of Jehovah.
But murmured in their tents, and hearkened not unto the voice of the LORD.
But murmured in their tents, and hearkened not to the voice of the LORD.
But murmured in their tentes, and hearkened not vnto the voice of the Lord.
Strictly literal
But murmured in their tents: they hearkened not unto the voice of Jehovah.
And they murmur in their tents, They have not hearkened to the voice of Jehovah.
And they murmur in their tents, || They have not listened to the voice of YHWH.
But they murmured in their tents, they hearkened not unto the voice of the Lord.
but grumbled in their tents, and did not obey Yahweh.
From the Latin
He said the word, and there arose a storm of wind: and the waves thereof were lifted up.
Simplified
They complained in their tents about the Lord, and refused to obey what he told them.
Talking against him secretly in their tents, they did not give ear to the voice of the Lord.
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 closely in wording for this verse, with all six words matched. The Septuagint's rendering reflects the same themes of murmuring and disobedience found in the Hebrew text.
וַיֵּרָגְנ֥וּ בְאָהֳלֵיהֶ֑ם לֹ֥א שָׁ֝מְע֗וּ בְּק֣וֹל יְהוָֽה׃
6 of the 6 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.
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 Psalms 106:25
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.
רָגַן (ragan) is a Hebrew verb meaning to murmur or whisper, often in a context of rebellion or grumbling. It can refer to individuals who murmur (Qal) or backbite (Niphal). The entries highlight its use in both a general sense of complaint and more malicious whispering.
רָגַן vb. murmur, whisper
murmur (rebelliously)
Qal murmurers;
Niph. and they murmured in their tents
whisper (maliciously), backbite, slander:
Niph. backbiter
base
H7279 רָגַן murmur, whisper
7279 ragan raw-gan'
a primitive root; to grumble, i.e. rebel:--murmur.
רָגַן (ra.gan) — to grumble.
1) to murmur, whisper
1a) (Qal) murmurer (participle)
1b) (Niphal)
1b1) to murmur
1b2) backbiter (participle)
Also means: nir.gan (נִרְגָּן "whisperer" H5372)
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/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)
Part — ParticleHTn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
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