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Deuteronomy 1:37 — Word Study

Depth

WLCגַּם־ בִּי֙ הִתְאַנַּ֣ף יְהוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־ אַתָּ֖ה לֹא־ תָבֹ֥א שָֽׁם׃

BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] was also angryʼânaph [even, too, displeased, enraged] on your accountgâlâl [because of you, for your sakes] and He saidʼâmar Notlôʼ [no, none] evengam youʼattâh [you yourself] shall enterbôwʼ [go into, come into] [the land]shâm [the promised land, the country]

Word
Listen & take awayDeuteronomy 1
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 37 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Sham) — no per-word recordings of the Hebrew exist to link to.
Take it away
Deuteronomy 1:37quick helps
In a sentenceMoses recounts God's anger towards him for the people's sake, stating that he will not enter the promised land.
Who is speakingMoses, reflecting on God's words to him.
Where we areIn a retrospective account of Israel's journey, focusing on the consequences of disobedience.
The hard wordהִתְאַנַּף
Take awayGod's displeasure can have direct consequences for His leaders.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectיהוה verbאָנַף The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 1:37

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 — Moses' Reflection on God's Angergenerated

36except Caleb son of Jephunneh. He will see it, and I will give him and his descendants the land on which he has set foot, because he followed the LORD wholeheartedly.”
37The LORD was also angry with me on your account, and He said, “Not even you shall enter the land.
38Joshua son of Nun, who stands before you, will enter it. Encourage him, for he will enable Israel to inherit the land.
39And the little ones you said would become captives—your children who on that day did not know good from evil—will enter the land that I will give them, and they will possess it.

Deuteronomy 1:37 describes a moment when Moses acknowledges God's anger towards him due to the actions of the Israelites. This verse is part of a larger narrative where Moses recounts the history of the Israelites' journey and the consequences of their rebellion against God. It serves as a reminder of the seriousness of disobedience and its repercussions, not only for the people but also for their leaders.


Cross References

ReferenceText (BSB)
1Deuteronomy 3:23–26At that time I also pleaded with the LORD:
2Deuteronomy 4:21The LORD, however, was angry with me on account of you, and He swore that I would not cross the Jordan to enter the good land that the LORD your God is giving you as an inheritance.
3Deuteronomy 34:4And the LORD said to him, “This is the land that I swore to give Abraham, Isaac, and Jacob when I said, ‘I will give it to your descendants.’ I have let you see it with your own eyes, but you will not cross into it.”
4Numbers 20:12But the LORD said to Moses and Aaron, “Because you did not trust Me to show My holiness in the sight of the Israelites, you will not bring this assembly into the land that I have given them.”
5Numbers 27:13–14After you have seen it, you too will be gathered to your people, as your brother Aaron was;

The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to

Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.Deuteronomy 3:23–26 Deuteronomy 4:21 Deuteronomy 34:4 Numbers 20:12 Numbers 27:13–14 Psalm 106:32–33

The Key Word הִתְאַנַּף, hit.'a.Nafgenerated

The verb אָנַף (anaph) means 'to be angry' and is specifically used in this context to express God's displeasure. The Hithpael form indicates a reflexive action, emphasizing that God was personally affected by the Israelites' actions.

This word conveys a strong emotional response, often depicted through the imagery of breathing hard or snorting, indicating intense anger. In this verse, it highlights the gravity of the situation, as Moses is reminded that even he, as a leader, is not exempt from the consequences of the people's 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. The BSB has angry, and so do the KJV and ASV: all three maintain the emotional weight of הִתְאַנַּף.

Where others part company with the BSB they part company over the rendering of שָׁם. The BSB and others agree on the land, while the FBV opts for the country.


Sentence Structuregenerated

The main verb is הִתְאַנַּף, he was angry, with a subject יְהוָ֔ה (Yahweh) and several phrases providing context: a prepositional phrase indicating the reason for God's anger and another clause stating what God said.

The structure emphasizes the cause-and-effect relationship between the people's actions and God's response, illustrating how their disobedience led to consequences for both them and their leader.


Septuagint Backgroundgenerated

In the Septuagint, הִתְאַנַּף is rendered as ἐθυμώθη, which conveys a similar meaning of being filled with anger. This choice reflects a consistent interpretation of God's emotional response.

The use of ἐθυμώθη may suggest a broader understanding of divine wrath, aligning with the Greek cultural context that often depicted the gods as emotionally volatile.


In plain words — the whole versegenerated

Deuteronomy 1:37 shows God expressing anger towards Moses because of the people's actions. God tells Moses that he will not enter the promised land, highlighting the consequences of disobedience. This serves as a reminder of the seriousness of sin and its impact on leaders.


Frequently Asked Questionsgenerated

Why was God angry with Moses?

God was angry with Moses because of the actions of the Israelites, which led to consequences for Moses himself.

What does it mean that Moses will not enter the land?

Moses' inability to enter the promised land signifies the serious consequences of disobedience, even for leaders chosen by God.

How does this verse relate to the overall narrative of the Israelites?

This verse is part of a larger narrative that recounts the Israelites' journey and their repeated disobedience, emphasizing the importance of faithfulness to God.

What can we learn from God's anger in this verse?

We learn that God's anger is a response to sin and disobedience, and it serves as a warning about the seriousness of turning away from His commands.


Reflection Questionsgenerated

  1. What are some ways I can ensure I remain obedient to God's commands?
  2. How do I respond when I see others disobeying God's will?
  3. What lessons can I take from Moses' experience regarding leadership and accountability?
  4. In what ways can I support those in leadership to remain faithful to God's calling?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Deuteronomy 1:37 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Also the Lord was angry with me for your sakes,.... Not at the same time, though, as some think, at the same place, near thirty eight years afterwards, they provoking him to speak unadvisedly with

Read John Gill on Deuteronomy 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither. Also the Lord was angry with me for your sakes.

Read Robert Jamieson on Deuteronomy 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

For your sakes; upon occasion of your wickedness and perverseness, by which you provoked me to speak unadvisedly, ,33.

Read Matthew Poole on Deuteronomy 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Deuteronomy 1:37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.Ver. 37. The Lord was angry with me.] The saint’ s afflictions proceed oft from love displeased, from love offended. "Fury is not in God."

Read John Trapp on Deuteronomy 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(37) Also the Lord was angry with me for your sakes.—Here, again, Moses combines his own rejection. an event of the fortieth year of the exodus, with the rejection of the people in the second year. The reason was the same—unbelief. “Because ye believed me not” was the reason given to Moses in Numbers 20:12. “Ye did not believe the Lord your God” is the reason for the rejection of the people, given above in Deuteronomy 1:32. As the spies presumed to investigate the route and order of the conquest, a matter of Divine guidance, so Moses presumed to alter the prescribed order for the miracle in Kadesh. Like transgressions incurred like penalties. The fault for which the people had suffered…

Read Charles John Ellicott on Deuteronomy 1 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 37. The Lord was angry with me] See on Clarke "Numbers 20:12", &c., where a particular account is given of the sin of Moses.

Read AdamClarke on Deuteronomy 1 →
CambridgeThe Cambridge Bible for Schools and Colleges

37. Also the Lord was angry with me for your sakes] The Heb. order is more emphatic, also with me was Jehovah angry—hith’annaph, peculiar in the Pent. to D, and to its passages in the Pl. address, here, Deuteronomy 4:21, Deuteronomy 9:8; Deuteronomy 9:20—for your sakes, bigelalekem. So in different terms Deuteronomy 3:26, was angry, yith‘abber, for your sakes, lema‘anekem; and Deuteronomy 4:21, hith’annaph and ’al dibrêkem. Thou also shalt not go in thither] Heb. even thou or for thy part thou, etc. Further Note to Deuteronomy 1:36-38. Because Moses has just been described as seeking to turn the people from their sin, Deuteronomy 1:29 ff., and it is therefore unreasonable to include him in…

Read Cambridge on Deuteronomy 1 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The sentence on Moses was not passed when the people rebelled during their first encampment at Kadesh, but some 37 years later, when they had re-assembled in the same neighborhood at Meribah (see the Numbers 20:13 note).

Read Albert Barnes on Deuteronomy 1 →

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

BSBBerean Standard Bible2020

The LORD was also angry with me on your account, and He said, “Not even you shall enter the land.

WEBWorld English Bible2000

Also Yahweh was angry with me for your sakes, saying, “You also shall not go in there.

MSBMajority Standard Bible2022

The LORD was also angry with me on your account, and He said, “Not even you shall enter the land.

NETBNew English Translation2006

As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there.

Tyndale line

KJVKing James Version1611

Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.

ASVAmerican Standard Version1901

Also Jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither:

RVARevised Version, American1894

Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither:

NWBWebster's Bible1833

Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.

GNVGeneva Bible1599

Also the Lord was angry with me for your sakes, saying, Thou also shalt not goe in thither,

Strictly literal

DBYDarby Translation1890

Also Jehovah was angry with me on your account, saying, Thou also shalt not go in thither.

YLTYoung's Literal Translation1862

'Also with me hath Jehovah been angry for your sake, saying, Also, thou dost not go in thither;

LSVLiteral Standard Version2020

Moreover, YHWH has been angry with me for your sake, saying, Indeed, you do not go in there;

ILTInterlinear Literal Translation2000

also with me was the Lord angry for your sakes, saying, also thou shalt not go in thither.

ULBUnlocked Literal Bible2017

Also Yahweh was angry with me because of you, saying, 'You also will not go in there;

From the Latin

DRADouay-Rheims (Challoner)1899

Neither is his indignation against the people to be wondered at, since the Lord was angry with me also on your account, and said: Neither shalt thou go in thither.

Simplified

FBVFree Bible Version2020

The Lord also got angry with me because of you. He told me, “Even you won't enter the country.

BBEBible in Basic English1949

And, in addition, the Lord was angry with me because of you, saying, You yourself will not go into it:

Word by word, the decisions they made

שָֽׁם׃Sham there H8033 2 different renderings
thereLSV NETB ULB WEB
the countryFBV

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.

clauseprepositional phrase · prepositionalגַּםalsoprepositional phraseבִּwithי֙meverbהִתְאַנַּ֣ףhe.was.angrysubjectיְהוָ֔הYahwehprepositional phrase · prepositionalבִּonnoun phraseגְלַלְaccountכֶ֖םof.youprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹ֑רsayingclausenoun phrase · subjectגַּםalsoאַתָּ֖הyouadverbialלֹאnotverbתָבֹ֥אyou.will.goadverbialשָֽׁםthere

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 on the majority of the wording, indicating a strong consistency in this verse. However, the Samaritan Pentateuch differs slightly in its choice of words, using שָׁמה instead of שָׁם, which changes the nuance of the location referenced.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

גַּם־ בִּי֙ הִתְאַנַּ֣ף יְהוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־ אַתָּ֖ה לֹא־ תָבֹ֥א שָֽׁם׃

Septuagintthe Greek the translators chose, word by word
גַּם־καὶבִּי֙ἐμοὶהִתְאַנַּ֣ףἐθυμώθηיְהוָ֔הκύριοςבִּגְלַלְכֶ֖םὑμᾶςלֵאמֹ֑רλέγωνגַּם־οὐδὲאַתָּ֖הσὺלֹא־οὐתָבֹ֥אεἰσέλθῃςשָֽׁם׃ἐκεῖ

11 of the 11 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

גם בי התאנף יהוה בגללכם לאמר גם אתה לא תבוא שׁמה

2 words differ from the Masoretic Text: תבוא (come), שׁמה (there)

Dead Sea Scrolls — 4Q35a copy a thousand years older than the Leningrad Codex

[גם] [ב׳י] [התאנף] [יהוה] [בגלל׳כם] [לאמר] [גם] [אתה] לא תבוא שמ׳ה

2 words on the leather — 1 partly restored, 8 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.

Deuteronomy 1:37גַּםalsoalsoגַּםנִיwith mewith meנִיאָנֵףhe was angrhe was angryאָנֵףיהוהYahwehYahwehיהוהגָּלָלon account on account of yגָּלָלאָמַרsayingsayingאָמַרגַּםalsoalsoגַּםאַתָּ֫הyouyouאַתָּ֫הלֹאnotnotלֹאבּוֹאyou will goyou will goבּוֹאשָׁםtherethereשָׁםהָיָהto beto beהָיָהגָּלַלto rollto rollגָּלַלאֲשֶׁרwhichwhichאֲשֶׁרתְּמוֹלyesterdayyesterdayתְּמוֹלשִׁלְשֹׁםthree daysthree days agoשִׁלְשֹׁםשָׁמַדto destroyto destroyשָׁמַדחָטָאto sinto sinחָטָאנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָאבָּרַךְto blessto blessבָּרַךְרַעbad: harmfbad: harmfulרַעכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהיָרַשׁto possessto possess: posיָרַשׁיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדשֶׁ֫מֶשׁsunsunשֶׁ֫מֶשׁנָדַחto banishto banishנָדַח
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Deuteronomy 1:37

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.

also with me he was angry Yahweh on account of you saying also you not you will go there
גַּם־gam- also H1571 Adverb
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Tyndale gloss
also
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּם 768 adv. denoting addition, also, moreover, yea

base

Brown-Driver-Briggs glosses

H1571 גַּם denoting addition, also, moreover, yea

Strong's Hebrew Dictionary

1571 gam gam

by contraction from an unused root meaning to gather;

properly, assemblage; used only adverbially also, even, yea,

though; often repeated as correl. both...and:--again, alike,

also, (so much) as (soon), both (so)...and , but, either...or,

even, for all, (in) likewise (manner), moreover,

nay...neither, one, then(-refore), though, what, with, yea.

Translators Brief Hebrew Lexicon

גַּם (gam) — also.

1) also, even, indeed, moreover, yea

1a) also, moreover (giving emphasis)

1b) neither, neither...nor (with negative)

1c) even (for stress)

1d) indeed, yea (introducing climax)

1e) also (of correspondence or retribution)

1f) but, yet, though (adversative)

1g) even, yea, yea though (with 'when' in hypothetical case)

2) (TWOT) again, alike

Morphologythe parsing behind the code
Berean parsing
DirObjM — Adverb
HD
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'

also with me he was angry Yahweh on account of you saying also you not you will go there
בִּי֙bi with me H9030 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נִי (ni) — me.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular

Morphologythe parsing behind the code
Berean parsing
HR/Sp1bs — Preposition · suffix
HR/Sp1bs
also with me he was angry Yahweh on account of you saying also you not you will go there
הִתְאַנַּ֣ףhit.'a.Naf he was angry H599 Verb · Hithpael · perfect third person masculine singular
14× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'be angry' describes God's displeasure, like in Psalm 103:8. It means to breathe hard or be enraged, used in the Bible to convey strong emotions.
Amplified meaning
even, too, displeased, enraged
Tyndale gloss
be angry
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָנֵף (anaph) is a Hebrew verb meaning to be angry or displeased, derived from the idea of breathing hard or snorting. It primarily describes God's anger, with forms indicating both simple and reflexive actions. The entries consistently emphasize its connection to divine displeasure.

Brown-Driver-Briggs Hebrew Lexicon (full)

[אָנֵף, אָנַף] vb. (breathe, snort) be angry

base

Brown-Driver-Briggs glosses

H599 אָנֵף, אָנַף (breathe, snort) be angry

Strong's Hebrew Dictionary

599 'anaph aw-naf'

a primitive root; to breathe hard, i.e. be enraged:--be

angry (displeased).

Translators Brief Hebrew Lexicon

אָנַף (a.naph) — be angry.

1) to be angry, to be displeased, to breathe hard

1a) (Qal) to be angry (of God)

1b) (Hithpael) to be angry (always of God)

Morphologythe parsing behind the code
Berean parsing
V-Hithpael-Perf-3ms — Verb · Hithpael · perfect third person masculine singular
HVtp3ms
also with me he was angry Yahweh on account of you saying also you not you will go there
יְהוָ֔הYah.weh Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, The covenant Name of God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
also with me he was angry Yahweh on account of you saying also you not you will go there
בִּגְלַלְכֶ֖םbig.lal.Khem on account of you H1558 Preposition · noun common masculine singular construct · suffix
10× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The phrase 'because of' is used to indicate a circumstance or reason for something. It can be translated as 'on account of' or 'for the sake of', and is used to show the relationship between events or actions. This phrase helps to clarify motivations and causes in biblical stories.
Amplified meaning
because of you, for your sakes
Tyndale gloss
because of
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גָּלָל (galal) primarily means 'account' or 'because of,' indicating a reason or circumstance. It is derived from a root meaning to roll around, suggesting a connection to the idea of something being considered or taken into account. The term is used adverbially in contexts that involve causation or purpose.

Brown-Driver-Briggs Hebrew Lexicon (full)

[גָּלָל] n.[m.] account

base

Brown-Driver-Briggs glosses

H1558 גָּלָל account

Strong's Hebrew Dictionary

1558 galal gaw-lawl'

from 1556; a circumstance (as rolled around); only used

adverbially, on account of:--because of, for (sake).

see HEBREW for 01556

Translators Brief Hebrew Lexicon

גָּלָל (ga.lal) — because of.

on account of, for the sake of

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffix
HR/Ncmsc/Sp2mp
also with me he was angry Yahweh on account of you saying also you not you will go there
לֵאמֹ֑רle.Mor saying H559 Preposition · verb qal infinitive construct common
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
The company it keepswords that stand beside it more often than chance
also with me he was angry Yahweh on account of you saying also you not you will go there
גַּם־gam- also H1571 Adverb
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Tyndale gloss
also
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּם 768 adv. denoting addition, also, moreover, yea

base

Brown-Driver-Briggs glosses

H1571 גַּם denoting addition, also, moreover, yea

Strong's Hebrew Dictionary

1571 gam gam

by contraction from an unused root meaning to gather;

properly, assemblage; used only adverbially also, even, yea,

though; often repeated as correl. both...and:--again, alike,

also, (so much) as (soon), both (so)...and , but, either...or,

even, for all, (in) likewise (manner), moreover,

nay...neither, one, then(-refore), though, what, with, yea.

Translators Brief Hebrew Lexicon

גַּם (gam) — also.

1) also, even, indeed, moreover, yea

1a) also, moreover (giving emphasis)

1b) neither, neither...nor (with negative)

1c) even (for stress)

1d) indeed, yea (introducing climax)

1e) also (of correspondence or retribution)

1f) but, yet, though (adversative)

1g) even, yea, yea though (with 'when' in hypothetical case)

2) (TWOT) again, alike

Morphologythe parsing behind the code
Berean parsing
HD — Adverb
HD
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'

also with me he was angry Yahweh on account of you saying also you not you will go there
אַתָּ֖ה'a.Tah you H859 Pronoun
1,094× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.
Amplified meaning
you yourself
Tyndale gloss
you(m.s.)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou

base

אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)

base

אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)

base

אַתֶּם pron. 2 m. pl. you (masc.)

base

אַתֵּן pron. 2 f. pl. you (fem.)

base

Brown-Driver-Briggs glosses

H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)

Strong's Hebrew Dictionary

859 'attah at-taw'

or (shortened); aatta {at-taw'}; or wath {ath}; feminine

(irregular) sometimes nattiy {at-tee'}; plural masculine attem

{at- tem'}; feminine atten {at-ten'}; or oattenah

{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun

of the second person; thou and thee, or (plural) ye and

you:--thee, thou, ye, you.

Translators Brief Hebrew Lexicon

אַתָּ֫ה (at.tah) — you(m.s.).

you (second pers. sing. masc.)

אתִּי (ti) — you(f.s.).

you (second pers. sing. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

אַתְּ (at.te) — you(f.s.).

you (second pers. sing. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

אַתֶּם (at.tem) — you(m.p.).

you (second pers. pl. masc.)

Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)

אַתֵּן (at.ten) — you(f.p.).

you (second pers. pl. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp2ms
The company it keepswords that stand beside it more often than chance
also with me he was angry Yahweh on account of you saying also you not you will go there
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
no, none
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
also with me he was angry Yahweh on account of you saying also you not you will go there
תָבֹ֥אta.Vo' you will go H935 Verb · Qal · imperfect second person masculine singular
2,573× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Amplified meaning
go into, come into
Tyndale gloss
Lebo
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוֹא 2569 vb. come in, come, go in, go

Qal

come in

come (approach, arrive)

go, i.e. walk, associate with

go from speaker, but with limit of motion given

Hiph.

cause to come in, bring in (conduct, lead, obj. persons and animals)

cause to come, bring, bring near, etc. (animate obj.)

Hoph.

be brought in (of pers. and things)

be brought

be introduced, put

base

Brown-Driver-Briggs glosses

H935 בּוֹא come in, come, go in, go .. come in

. come (approach, arrive)

. go, i.e. walk, associate with

. go from speaker, but with limit of motion given

. . cause to come in, bring in (conduct, lead, obj. persons and animals)

. cause to come, bring, bring near, etc. (animate obj.)

. . be brought in (of pers. and things)

. be brought

. be introduced, put

Strong's Hebrew Dictionary

935 bow' bo

a primitive root; to go or come (in a wide variety of

applications):--abide, apply, attain, X be, befall, +

besiege, bring (forth, in, into, to pass), call, carry, X

certainly, (cause, let, thing for) to come (against, in, out,

upon, to pass), depart, X doubtless again, + eat, + employ,

(cause to) enter (in, into, -tering, -trance, -try), be

fallen, fetch, + follow, get, give, go (down, in, to war),

grant, + have, X indeed, (in-)vade, lead, lift (up), mention,

pull in, put, resort, run (down), send, set, X (well) stricken

(in age), X surely, take (in), way.

Translators Brief Hebrew Lexicon

בּוֹא (bo) — to come (in): come.

: come/go_in

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

1a5) to go

1b) (Hiphil)

1b1) to lead in

1b2) to carry in

1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon

1b4) to bring to pass

1c) (Hophal)

1c1) to be brought, brought in

1c2) to be introduced, be put

לְב֥וֹא (bo) — Lebo-(Hamath).

This name means to go in, enter

Combined with cha.mat (חֲמָת "Hamath" H2574)

בּוֹא (bo) — to come (in): towards.

: towards/entrance

1) to go in, enter, come, go, come in

1a) (Qal)

1a1) to enter, come in

1a2) to come

1a2a) to come with

1a2b) to come upon, fall or light upon, attack (enemy)

1a2c) to come to pass

1a3) to attain to

1a4) to be enumerated

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singular
HVqi2ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.

1. In the Old Testament:

In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare

Mt 9:13; 21:28; 28:7; Lu 10:37; Joh 8:11

--SEE Divine Direction, GUIDANCE

The company it keepswords that stand beside it more often than chance
also with me he was angry Yahweh on account of you saying also you not you will go there
שָֽׁם׃Sham there H8033 Adverb
834× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word sham means there or then, often used to describe a location or point in time. It can also mean thither or thence, indicating movement or direction. This word is used frequently in the Bible to provide context and clarify the setting of a story.
Amplified meaning
the promised land, the country
Tyndale gloss
there
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁם adv. there, thither

base

Brown-Driver-Briggs glosses

H8033 שָׁם there, thither

Strong's Hebrew Dictionary

8033 sham shawm

a primitive particle (rather from the relative pronoun, 834);

there (transferring to time) then; often thither, or

thence:--in it, + thence, there (-in, + of, + out), +

thither, + whither.

see HEBREW for 0834

Translators Brief Hebrew Lexicon

שָׁם (sham) — there.

1) there, thither

1a) there

1b) thither (after verbs of motion)

1c) from there, thence

1d) then (as an adverb of time)

Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)

שָׁם (sham) — (Jerusalem) Is There.

Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

This name means there, thither

Morphologythe parsing behind the code
Berean parsing
Adv — Adverb
HD
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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