Psalms 106:40 — Word Study
WLCוַיִּֽחַר־ אַ֣ף יְהוָ֣ה בְּעַמּ֑וֹ וַ֝יְתָעֵ֗ב אֶת־ נַחֲלָתֽוֹ׃
BSASo the angerʼaph [intense wrath, burning fury] of the LORDYᵉhôvâh [Yehovah, the Lord God] burnedchârâh▸ [was kindled, ignited] against His peopleʻam [nation, those belonging to Him] and He abhorredtaʻâb▸ [detested, loathed utterly] His own inheritancenachălâh [possession, heritage]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽחַר־ | and it burned | Verb, Qal, sequential imperfect third person masculine singular |
| אַ֣ף | [the] anger of | Noun common, masculine singular construct |
| יְהוָ֣ה | Yahweh | Noun proper |
| בְּעַמּ֑וֹ | on people his | Preposition, noun common masculine singular construct, suffix |
| וַ֝יְתָעֵ֗ב | and he abhorred | Verb, Piel, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| נַחֲלָתֽוֹ׃ | inheritance his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the anger of the LORD burned against His people, and He abhorred His own inheritance. |
| KJV | Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance. |
| ASV | Therefore was the wrath of Jehovah kindled against his people, And he abhorred his inheritance. |
| YLT | And the anger of Jehovah Is kindled against His people, And He doth abominate His inheritance. |
| WEB | Therefore Yahweh burned with anger against his people. He abhorred his inheritance. |
| BBE | Then the wrath of the Lord was burning against his people, and he was angry with his heritage. |
Where they part company is תַּעָב — see How Translations Differ.
The sentence has a main clause followed by a conjunction and another main clause, indicating a direct relationship between God's anger and His abhorrence.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbחָרָה
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 106:40
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 — The Consequences of Israel's Actionsgenerated
Psalm 106:40 reflects on the consequences of Israel's unfaithfulness to God. The anger of the LORD is ignited by their actions, leading to a strong emotional response where He abhors His own inheritance. This verse is set within a broader narrative that recounts Israel's history of defilement and God's subsequent reactions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:59–62 | On hearing it, God was furious and rejected Israel completely. |
| 2 | Judges 2:14–20 | Then the anger of the LORD burned against Israel, and He delivered them into the hands of those who plundered them. He sold them into the hands of their enemies all around, whom they were no longer able to resist. |
| 3 | Judges 3:8 | Then the anger of the LORD burned against Israel, and He sold them into the hand of Cushan-rishathaim king of Aram-naharaim, and the Israelites served him eight years. |
| 4 | Nehemiah 9:27–38 | So You delivered them into the hands of enemies who oppressed them, and in their time of distress they cried out to You. From heaven You heard them, and in Your great compassion You gave them deliverers who saved them from the hands of their enemies. |
| 5 | Leviticus 20:23 | You must not follow the statutes of the nations I am driving out before you. Because they did all these things, I abhorred them. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תַּעָב, vay.ta.'Evgenerated
The verb תַּעָב (ta'av) means to abhor or loathe, expressing a strong moral detestation. It is often used in contexts where something is considered an abomination, indicating a deep-seated revulsion.
The Piel stem of this verb emphasizes the intensity of the action, showing that God does not merely dislike His inheritance; He utterly detests it due to the people's actions. This word captures the emotional weight of God's response to His people's rebellion.
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 verbs יִּֽחַר (yichar) and יְתָעֵ֗ב (yeta'ev) govern the verse, with the first expressing God's anger and the second His abhorrence. The structure emphasizes the sequential nature of God's emotional responses.
The main clause is followed by two noun phrases, indicating the subject (the anger of the LORD) and the object (His inheritance), which highlights the direct relationship between God's feelings and His people.
Septuagint Backgroundgenerated
The Septuagint translates יִּֽחַר as ὠργίσθη (orgisthē), meaning 'was provoked to anger', which aligns closely with the Hebrew meaning of being incensed.
For תַּעָב, the translation is ἐβδελύχατο (ebdelykhato), which indicates a strong sense of loathing, reinforcing the emotional intensity present in the Hebrew text.
In plain words — the whole versegenerated
Psalm 106:40 tells us that the anger of the LORD burned against His people because of their actions, leading Him to detest His own inheritance. This verse highlights God's emotional response to Israel's unfaithfulness and serves as a reminder of the consequences of turning away from Him.
Frequently Asked Questionsgenerated
It indicates that God was intensely angry due to the actions of His people, which is often seen in the context of their rebellion and unfaithfulness.
God's abhorrence reflects His deep disappointment and moral outrage at the actions of His people, whom He has chosen and set apart.
This verse summarizes a recurring theme in Israel's history where their disobedience leads to God's anger and consequences, as seen throughout the Psalms.
We learn that God takes the actions of His people seriously, and that there are real consequences for turning away from Him.
Reflection Questionsgenerated
- In what ways have I seen God's anger in response to unfaithfulness in my life or community?
- How can I better understand the seriousness of my actions in relation to God's feelings?
- What steps can I take to ensure I do not become a source of God's displeasure?
- How can I appreciate the significance of being part of God's inheritance?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo reflects on this verse, noting the kindling of the Lord's wrath against His people.
"Therefore was the wrath of the Lord kindled against His own people" [Psalms 106:40].Early Church Fathers on Psalms 106 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 106:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore was the wrath of the Lord kindled against his people,.... Sin is the cause of wrath, which is compared to fire kindled by the breath of the Almighty, and is intolerable; this shows that the
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 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:40 Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.Ver. 40. Therefore was the wrath of the Lord kindled] Sin doth as naturally draw and suck judgments to it as the loadstone doth iron, or turpentine fire. Insomuch that he abhorred his own inheritance] This was the greatest of all miseries, and a piece of hell.
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40-43) Having made review of the sinful past, the poet briefly but impressively describes the punishment which once and again had fallen on the nation. But as his purpose is to make his generation look on the Captivity as a supreme instance of this punishment, and to seek for deliverance by repentance, he mentions only the judgments inflicted by foreign foes.
Read Charles John Ellicott on Psalms 106 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 40. Therefore was the wrath of the Lord kindled] God kindled a fire in his judgments for those who by their flagitious conduct had inflamed themselves with their idols, and the impure rites with which they were worshipped.
Read AdamClarke on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges40–46. The alternations of chastisement, pardon, restoration, and relapse in the course of Israel’s history. As in Nehemiah 9:26 ff., the primary reference is to the period of the judges; but doubtless the verses are intended to be a summary survey of the characteristics of the whole course of Israel’s history, leading up to the prayer for restoration in Psalms 106:47.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore was the wrath of the Lord kindled against his people - Anger is often compared with a fire; as we say now, a man is “inflamed” with passion.
Read Albert Barnes 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
So the anger of the LORD burned against His people, and He abhorred His own inheritance.
Therefore Yahweh burned with anger against his people. He abhorred his inheritance.
So the anger of the LORD burned against His people, and He abhorred His own inheritance.
So the Lord was angry with his people and despised the people who belong to him.
Tyndale line
Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
Therefore was the wrath of Jehovah kindled against his people, And he abhorred his inheritance.
Therefore was the wrath of the LORD kindled against his people, and he abhorred his inheritance.
Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
Therefore was the wrath of the Lord kindled against his people, and he abhorred his owne inheritance.
Strictly literal
Then was the anger of Jehovah kindled against his people, and he abhorred his inheritance;
And the anger of Jehovah Is kindled against His people, And He doth abominate His inheritance.
And the anger of YHWH || Is kindled against His people, || And He detests His inheritance.
therefore was the wrath of the Lord kindled against his people, and be felt disgust for his own inheritance.
So Yahweh was angry with his people, and he despised his own people.
From the Latin
Contempt was poured forth upon their princes: and he caused them to wander where there was no passing, and out of the way.
Simplified
So the Lord was angry with his people—he loathed those who belonged to him.
Then the wrath of the Lord was burning against his people, and he was angry with his heritage.
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
וַיִּֽחַר־ אַ֣ף יְהוָ֣ה בְּעַמּ֑וֹ וַ֝יְתָעֵ֗ב אֶת־ נַחֲלָתֽוֹ׃ from the Masoretic Text aligns closely with the Septuagint, showing agreement in six out of seven words, though the Septuagint presents them in its own order.
וַיִּֽחַר־ אַ֣ף יְהוָ֣ה בְּעַמּ֑וֹ וַ֝יְתָעֵ֗ב אֶת־ נַחֲלָתֽוֹ׃
6 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.
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 106:40
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.
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
DirObjM — 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…
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
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
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
תַּעָב (ta'av) is a Hebrew verb meaning to abhor or loathe. It encompasses various forms, including being abhorred (Niphal), regarding something as an abomination (Piel), and causing something to be abominable (Hiphil). The term is used in both ritual and ethical contexts, reflecting a strong moral detestation.
[תַּעָב] vb. denom. Niph. Pi.
Niph. be abhorred
Pi.
regard as an abomination, abhor
cause to be an abomination
Hiph. make abominable, do abominably
base
H8581 תַּעָב vb. denom. Niph. Pi. . be abhorred
. . regard as an abomination, abhor
. cause to be an abomination
. make abominable, do abominably
8581 ta`ab taw-ab'
a primitive root; to loathe, i.e. (morally) detest:--(make
to be) abhor(-red), (be, commit more, do) abominable(-y), X
utterly.
תַּעָב (ta.av) — to abhor.
1) to abhor, be abominable, do abominably
1a) (Niphal) to be abhorred, be detested
1a1) in the ritual sense
1a2) in the ethical sense
1b) (Piel)
1b1) to loathe, abhor, regard as an abomination
1b1a) in the ritual sense
1b1b) in the ethical sense
1b2) to cause to be an abomination
1c) (Hiphil) to make abominable, do abominably
1c1) in the ritual sense
1c2) in the ethical sense
Also means: ta.av (תָּאַב "to loathe" H8374)
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms