Deuteronomy 17:13 — Word Study
WLCוְכָל־ הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד׃ ס
BSAThen allkôl [the entire nation, every individual] the peopleʻam [a community or nation] will hearshâmaʻ▸ [listen and obey, give attention to] and be afraidyârêʼ▸ [fear, revere, stand in awe] and will nolôʼ longerʻôwd [not anymore, cease to] behave arrogantlyzûwd▸ [boil over with pride, act presumptuously, be lifted up in haughtiness]
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| יִשְׁמְע֣וּ | they will hear | Verb, Qal, imperfect third person masculine plural |
| וְיִרָ֑אוּ | and they may fear | Conjunction, verb qal third person masculine plural |
| וְלֹ֥א | and not | Conjunction, particle |
| יְזִיד֖וּן | they will act presumptuously ! | Verb hiphil imperfect third person masculine plural, suffix |
| עֽוֹד׃ ס | again | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then all the people will hear and be afraid, and will no longer behave arrogantly. |
| KJV | And all the people shall hear, and fear, and do no more presumptuously. |
| ASV | And all the people shall hear, and fear, and do no more presumptuously. |
| YLT | and all the people do hear and fear, and do not presume any more. |
| WEB | All the people shall hear and fear, and do no more presumptuously. |
| BBE | And all the people, hearing of it, will be full of fear and put away their pride. |
Where they part company is יְזִיד֖וּן — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses that detail the people's response and behavior.


3 commentators on this verse
Gill, Jamieson, Cambridge & more — read them ›
clause
verbשָׁמַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 17:13
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 — Establishing Law and Order in Israelgenerated
Deuteronomy 17:13 is part of a section where Moses instructs the Israelites on how to behave in the land they are about to enter. The emphasis is on the importance of listening to God's commands and the consequences of arrogance. This passage highlights the need for humility and reverence in the community, especially in the context of leadership and governance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 13:11 | Then all Israel will hear and be afraid, and will never again do such a wicked thing among you. |
| 2 | Deuteronomy 19:20 | Then the rest of the people will hear and be afraid, and they will never again do anything so evil among you. |
| 3 | Numbers 15:30–31 | But the person who sins defiantly, whether a native or foreigner, blasphemes the LORD. That person shall be cut off from among his people. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יְזִיד֖וּן, ye.zi.Dungenerated
The verb זִיד (zuwd) means to boil or seethe, conveying the idea of acting proudly or presumptuously. In this verse, it emphasizes the danger of arrogance and the need for the people to cease such behavior in light of God's commands.
The parsing indicates that it is a hiphil imperfect form, meaning it describes an ongoing action of acting presumptuously. This suggests a continuous state of pride that the people are being warned against.
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 governing the verse is יִשְׁמְע֣וּ, they will hear, which is followed by a clause indicating the people's reaction: וְיִרָ֑אוּ, and they may fear, and concludes with a phrase on their behavior: וְלֹ֥א יְזִיד֖וּן עֽוֹד, and will no longer act presumptuously.
The structure emphasizes the sequence of hearing, fearing, and changing behavior, highlighting the importance of each action in the context of obedience to God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יְזִיד֖וּן is rendered as ἀσεβήσει, which suggests a focus on irreverence or ungodliness. This choice may indicate a broader interpretation of the consequences of arrogance, linking it to a lack of respect for divine authority.
The Greek word φοβηθήσεται for וְיִרָ֑אוּ emphasizes the fear aspect, aligning closely with the Hebrew meaning of reverence and awe.
In plain words — the whole versegenerated
Deuteronomy 17:13 tells us that when all the people hear God's commands, they will respond with fear and will stop acting arrogantly. This verse emphasizes the importance of listening to God's authority and the need for humility in the community.
Frequently Asked Questionsgenerated
To fear in this context means to have a deep respect and reverence for God's commands, acknowledging His authority.
Arrogance is highlighted as a behavior that must be ceased, as it opposes the humility required in response to God's authority.
This verse suggests that leaders should model humility and obedience to God's commands, influencing the people to do the same.
The people's response teaches us the importance of listening to God's word and the need for a humble attitude in our lives.
Reflection Questionsgenerated
- In what ways can I show humility in my own life, reflecting the call to cease arrogance?
- How can I better listen to and obey God's commands in my daily actions?
- What does it mean to me to fear God, and how does that affect my behavior?
- How can I encourage others in my community to respect God's authority and act with humility?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Deuteronomy 17:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the people shall hear, and fear,.... All the people of Israel in their own cities, and particularly the judges in those cities; they shall hear of what is done to the obstinate and
Read John Gill on Deuteronomy 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall shew thee the sentence of judgment: No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 17 →
CambridgeThe Cambridge Bible for Schools and Colleges13. hear, and fear] Deuteronomy 13:11 (12).
Read Cambridge on Deuteronomy 17 →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
Then all the people will hear and be afraid, and will no longer behave arrogantly.
All the people shall hear and fear, and do no more presumptuously.
Then all the people will hear and be afraid, and will no longer behave arrogantly.
Then all the people will hear and be afraid, and not be so presumptuous again.
Tyndale line
And all the people shall hear, and fear, and do no more presumptuously.
And all the people shall hear, and fear, and do no more presumptuously.
And all the people shall hear, and fear, and do no more presumptuously.
And all the people shall hear, and fear, and do no more presumptuously.
So all the people shall heare and feare, and doe no more presumptuously.
Strictly literal
And all the people shall hear, and fear, and no more act presumptuously.
and all the people do hear and fear, and do not presume any more.
and all the people hear and fear, and do not presume anymore.
And all the people shall hear, and be afraid, and not act presumptuously any more.
All the people must hear and fear, and act arrogantly no more.
From the Latin
And all the people hearing it shall fear, that no one afterwards swell with pride.
Simplified
Then everyone else will hear about it and be afraid, and won't act with contempt in the future.
And all the people, hearing of it, will be full of fear and put away their pride.
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 is confirmed by the Septuagint, which matches all seven words. The Samaritan Pentateuch differs in two words, using ייראו for יִרָ֑אוּ and יזידו for יְזִיד֖וּן, indicating a slight variation in translation. The Dead Sea Scrolls show no variation in the words but are largely reconstructed by an editor.
וְכָל־ הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד׃ ס
7 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.
וכל העם ישׁמעו וייראו ולא יזידו עוד
2 words differ from the Masoretic Text: ייראו (fear), יזידו (be presumptuous)
[וכול] [העם] [ישמעו] [ויראו] [ולוא] [יזידו׳ן] [עוד]
nothing on the leather here — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 17:13
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
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)
Conj | Part — Conjunction · particleHC/Tn
זִיד (zuwd) means to boil or seethe, and it also conveys the idea of acting proudly or presumptuously. The word is a primitive root with a range that includes arrogance and rebellion. It appears in contexts where individuals act insolently, such as in relations involving Egyptians and Babylonians.
[זִיד, זוּד] vb. boil up, seethe, act proudly, presumptuously, rebelliously
Qal of Egyptians, in the matter as to which they acted presumptuously against them; of Babylon, against י׳ hath she acted presumptuously.
Hiph.
boil, seethe, trans.
act presumptuously, insolently
base
H2102 זִיד, זוּד boil up, seethe, act proudly, presumptuously, rebelliously
2102 zuwd zood
or (by permutation) ziyd {zeed}; a primitive root; to seethe;
figuratively, to be insolent:--be proud, deal proudly,
&Š presume, (come) presumptuously, sod.
זִיד (zud) — to boil.
1) to boil, boil up, seethe, act proudly, act presumptuously, act rebelliously, be presumptuous, be arrogant, be rebelliously proud
1a) (Qal)
1a1) to act presumptuously
1a2) to deal arrogantly (with 'al')
1a3) to defy proudly (with 'el')
1b) (Hiphil)
1b1) to boil, seethe, act proudly
1b2) to act presumptuously, act insolently
Aramaic equivalent: zud (זוּד "be proud" H2103)
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sn
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
