Psalms 106:34 — Word Study
WLCלֹֽא־ הִ֭שְׁמִידוּ אֶת־ הָֽעַמִּ֑ים אֲשֶׁ֤ר אָמַ֖ר יְהוָ֣ה לָהֶֽם׃
BSAThey did notlôʼ [refused to, failed to] destroyshâmad■ [annihilate, desolate] the peoplesʻam [nations, Gentiles] asʼăsher the LORDYᵉhôvâh [Yehovah, the covenant God] had commandedʼâmar■ [spoken, instructed]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| הִ֭שְׁמִידוּ | they destroyed | Verb, Hiphil, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| הָֽעַמִּ֑ים | the peoples | Particle, noun common masculine plural absolute |
| אֲשֶׁ֤ר | which | Particle |
| אָמַ֖ר | he had said | Verb, Qal, perfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| לָהֶֽם׃ | to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They did not destroy the peoples as the LORD had commanded them, |
| KJV | They did not destroy the nations, concerning whom the LORD commanded them: |
| ASV | They did not destroy the peoples, As Jehovah commanded them, |
| YLT | They have not destroyed the peoples, As Jehovah had said to them, |
| WEB | They didn’t destroy the peoples, as Yahweh commanded them, |
| BBE | They did not put an end to the peoples, as the Lord had said; |
Where they part company is in the rendering of הִ֭שְׁמִידוּ — see How Translations Differ.
The main clause is straightforward, with a clear subject and action, followed by an object and a phrase indicating the command's source.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁמַד
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 106:34
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 — Reflections on Israel's Disobediencegenerated
Psalms 106:34 reflects on the failure of the Israelites to obey God's command to destroy the nations inhabiting the Promised Land. This disobedience led to further issues, as seen in the following verses where they mingled with those nations and adopted their customs. The psalm serves as a reminder of the consequences of ignoring God's instructions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 15:63 | But the descendants of Judah could not drive out the Jebusites living in Jerusalem. So to this day the Jebusites live there among the descendants of Judah. |
| 2 | Joshua 16:10 | But they did not drive out the Canaanites who lived in Gezer. So the Canaanites dwell among the Ephraimites to this day, but they are forced laborers. |
| 3 | Joshua 17:12–16 | But the descendants of Manasseh were unable to occupy these cities, because the Canaanites were determined to stay in this land. |
| 4 | Joshua 23:12–13 | For if you turn away and cling to the rest of these nations that remain among you, and if you intermarry and associate with them, |
| 5 | Judges 1:19–21 | The LORD was with Judah, and they took possession of the hill country; but they could not drive out the inhabitants of the plains because they had chariots of iron. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הִ֭שְׁמִידוּ, Hish.mi.dugenerated
The verb שָׁמַד (shamad) means to destroy or exterminate. It is in the Hiphil stem, which indicates a causative action, meaning the Israelites had the responsibility to carry out the destruction commanded by God.
This word emphasizes complete annihilation, often in the context of war or divine judgment. The use of this verb here highlights the seriousness of the command given to the Israelites and their failure to fulfill it.
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 הִ֭שְׁמִידוּ governs the whole verse, indicating the action that was not taken. The structure is straightforward, with a negation at the beginning, followed by the action and its object.
The sentence emphasizes the failure to act as commanded by the LORD, with the subject implied to be the Israelites throughout.
Septuagint Backgroundgenerated
The Septuagint translates הִ֭שְׁמִידוּ with ἐχωλέθρευσαν, which carries a similar meaning of destruction. This choice reflects a consistent understanding of the command to annihilate the nations.
The Greek translation maintains the imperative nature of the command, emphasizing the seriousness of the Israelites' failure to obey.
In plain words — the whole versegenerated
Psalms 106:34 shows that the Israelites did not destroy the peoples as the LORD had commanded them. This disobedience led to further problems, as they mixed with the nations and adopted their customs, which is detailed in the following verses.
Frequently Asked Questionsgenerated
It means the Israelites failed to carry out God's command to completely annihilate the nations in the Promised Land, which was meant to prevent them from leading Israel astray.
The command was crucial to maintain the purity of Israel's worship and prevent the influence of foreign customs and idols.
Their failure led to mingling with the nations, adopting their customs, and ultimately turning away from God.
This verse is part of a larger reflection on Israel's repeated disobedience and the consequences that followed, emphasizing the need for faithfulness to God's commands.
Reflection Questionsgenerated
- In what areas of my life am I failing to follow God's commands?
- How can I ensure that I do not adopt the customs of the world around me?
- What steps can I take to better understand and obey God's instructions?
- How does this verse challenge me to reflect on my own faithfulness?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo reflects on this verse, noting the Israelites' failure to destroy the heathen as commanded by God.
But they of whose iniquities this Psalm speaks, when they had entered into that temporal land of promise, "destroyed not the heathen,Early Church Fathers on Psalms 106 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey did not destroy the nations,.... Here begins an account of their sins and provocations, after they were settled in the land of Canaan.
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey did not destroy the nations, concerning whom the LORD commanded them: -From the fathers in the wilderness the Psalmist turns to the sons in Canaan.
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConcerning whom, i.e. concerning whose destruction or rather, which thing to wit, to destroy those Canaanitish nations; for in the Hebrew there is nothing but asher, which signifies only either whom or which.
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:34 They did not destroy the nations, concerning whom the LORD commanded them:Ver. 34. They did not destroy the nations] For which neglect of theirs pity would be pleaded. But there is a cruel mercy, saith one; there is a pious cruelty, saith another. Cursed is he that doeth the Lord’ s work deceitfully, and cursed is he that restraineth his sword from blood when God biddeth him strike. Saul and Ahab felt the dint of this curse, and so did these Israelites, for sparing the Canaanites, whether out of pusillanimity or foolish pity.
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34-39) The national sin after the settlement in Canaan.
Read Charles John Ellicott on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges34–39. The continued disobedience of Israel even after the Entry into Canaan. Neglecting the command to exterminate the Canaanites they became infected by their abominations.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleThey did not destroy the nations - The Canaanites, Hivites, Jebusites, etc.; the nations that inhabited the land of Canaan.
Read Albert Barnes on Psalms 106 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. They did not destroy the nations—This was the seventh great sin of the nation, according to the enumeration of the psalm. The command was given as stated Exodus 23:32-33, and reiterated in Joshua 23:12-13.
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 did not destroy the peoples as the LORD had commanded them,
They didn’t destroy the peoples, as Yahweh commanded them,
They did not destroy the peoples as the LORD had commanded them,
They did not destroy the nations, as the Lord had commanded them to do.
Tyndale line
They did not destroy the nations, concerning whom the LORD commanded them:
They did not destroy the peoples, As Jehovah commanded them,
They did not destroy the peoples, as the LORD commanded them;
They did not destroy the nations, concerning whom the LORD commanded them:
Neither destroied they the people, as the Lord had commanded them,
Strictly literal
They did not destroy the peoples, as Jehovah commanded them;
They have not destroyed the peoples, As Jehovah had said to them,
They have not destroyed the peoples, || As YHWH had commanded to them,
They did not exterminate the nations, that the Lord had indicated to them;
They did not destroy the nations as Yahweh had commanded them,
From the Latin
A fruitful land into barrenness, for the wickedness of them that dwell therein.
Simplified
They did not destroy the heathen peoples as the Lord had told them to do,
They did not put an end to the peoples, as the Lord had said;
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 largely agree in their wording, with seven out of eight words matching. The Septuagint's translation reflects the same command but with a different structure, highlighting the importance of the command's intent.
לֹֽא־ הִ֭שְׁמִידוּ אֶת־ הָֽעַמִּ֑ים אֲשֶׁ֤ר אָמַ֖ר יְהוָ֣ה לָהֶֽם׃
7 of the 8 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 106:34
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.
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
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp