Deuteronomy 28:37 — Word Study
WLCוְהָיִ֣יתָ לְשַׁמָּ֔ה לְמָשָׁ֖ל וְלִשְׁנִינָ֑ה בְּכֹל֙ הָֽעַמִּ֔ים אֲשֶׁר־ יְנַהֶגְךָ֥ יְהוָ֖ה שָֽׁמָּה׃
BSAYou will becomehâyâh [an astonishment, a wonder] an object of horrorshammâh [a state of ruin or desolation] scornmâshâl [mocking, ridicule] and ridiculeshᵉnîynâh [a taunt, a sharp word] among allkôl [in the midst of, every one of] the nationsʻam [peoples, Gentiles] to whichʼăsher [toward the place] the LORDYᵉhôvâh [Yehovah, the supreme God] will drive younâhag▸ [lead, guide, to a place of exile]
| Greek | English | Parsing |
|---|---|---|
| וְהָיִ֣יתָ | and you will become | Verb, Qal, sequential perfect second person masculine singular |
| לְשַׁמָּ֔ה | a horror | Preposition, noun common feminine singular absolute |
| לְמָשָׁ֖ל | a byword | Preposition, noun common masculine singular absolute |
| וְלִשְׁנִינָ֑ה | and a taunt | Conjunction, preposition, noun common feminine singular absolute |
| בְּכֹל֙ | among all | Preposition, noun common masculine singular construct |
| הָֽעַמִּ֔ים | the peoples | Particle, noun common masculine plural absolute |
| אֲשֶׁר־ | where | Particle |
| יְנַהֶגְךָ֥ | he will drive away you | Verb piel imperfect third person masculine singular, suffix |
| יְהוָ֖ה | Yahweh | Noun proper |
| שָֽׁמָּה׃ | there towards | Adverb, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will become an object of horror, scorn, and ridicule among all the nations to which the LORD will drive you. |
| KJV | And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee. |
| ASV | And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither Jehovah shall lead thee away. |
| YLT | and thou hast been for an astonishment, for a simile, and for a byword among all the peoples whither Jehovah doth lead thee. |
| WEB | You will become an astonishment, a proverb, and a byword among all the peoples where Yahweh will lead you away. |
| BBE | And you will become a wonder and a name of shame among all the nations where the Lord will take you. |
The translations agree on the meaning of the verse, emphasizing the transformation into an object of horror and ridicule.
The sentence is structured with a main clause followed by descriptive phrases, emphasizing the transformation and its context among the nations.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbהָיָה
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 28:37
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 — Consequences of Disobediencegenerated
Deuteronomy 28:37 warns the Israelites that turning away from the LORD will lead to them becoming an object of horror and ridicule among the nations. This verse is part of a larger section detailing the blessings for obedience and the curses for disobedience, emphasizing the seriousness of their covenant relationship with God. The context illustrates the drastic consequences of unfaithfulness, as seen in the preceding verses that describe the blessings they could have received.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:28 | The LORD will afflict you with madness, blindness, and confusion of mind, |
| 2 | Deuteronomy 29:22–28 | Then the generation to come—your sons who follow you and the foreigner who comes from a distant land—will see the plagues of the land and the sicknesses the LORD has inflicted on it. |
| 3 | 1 Kings 9:7–8 | then I will cut off Israel from the land that I have given them, and I will banish from My presence this temple I have sanctified for My Name. Then Israel will become an object of scorn and ridicule among all peoples. |
| 4 | 2 Chronicles 7:20 | then I will uproot Israel from the soil I have given them, and I will banish from My presence this temple I have sanctified for My Name. I will make it an object of scorn and ridicule among all the peoples. |
| 5 | Psalm 44:13–14 | You have made us a reproach to our neighbors, a mockery and derision to those around us. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הָיָה, ve.ha.Yi.tagenerated
The verb הָיָה (hayah) means to exist or become, indicating a transformation into a new state. Here, it signifies that the Israelites will not just be in a state of horror but will become that horror itself, reflecting the severity of their situation.
This verb appears frequently in the Hebrew Bible, often indicating a change in condition or status. In this verse, it underscores the dramatic shift from being God's chosen people to becoming an object of scorn.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses become for הָיָה.
Sentence Structuregenerated
The main verb הָיִ֣יתָ, you will become, governs the sentence, with several phrases describing the resultant state. The structure highlights the transformation into an object of horror, scorn, and ridicule.
The Hebrew word order places emphasis on the consequences of their actions, leading with the verb to stress the change that will occur.
Septuagint Backgroundgenerated
The Septuagint translates הָיָה as ἔσῃ (you will be), which maintains the sense of becoming something new. This choice reflects a similar understanding of the transformation implied in the Hebrew text.
The Greek word παραβολῇ for לְמָשָׁל indicates a metaphorical sense, suggesting that the Israelites will serve as an example of what happens when one turns away from God.
In plain words — the whole versegenerated
Deuteronomy 28:37 tells us that if the Israelites turn away from God, they will become an object of horror, scorn, and ridicule among the nations. This verse highlights the serious consequences of disobedience, showing that they will lose their dignity and respect.
Frequently Asked Questionsgenerated
It means that the Israelites will be seen as a source of fear and disgust among other nations, reflecting the consequences of their unfaithfulness.
These terms indicate that the nations will mock and deride Israel, showing how far they have fallen from their status as God's chosen people.
This verse is part of a larger section where Moses outlines the blessings for obedience and the severe curses for disobedience, emphasizing the importance of faithfulness to God.
It serves as a reminder of the consequences of turning away from God and the importance of remaining faithful to His commands.
Reflection Questionsgenerated
- What are some ways I can remain faithful to God in my daily life?
- How do I respond to ridicule or scorn from others for my beliefs?
- What lessons can I learn from the consequences faced by Israel in this verse?
- In what ways can I encourage others to stay true to their faith?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 28:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shall become an astonishment,.... To neighbouring nations, that shall hear of their overthrow and captivity, and that shall see the miserable condition they are brought into: a proverb and a
Read John Gill on Deuteronomy 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.
Read Robert Jamieson on Deuteronomy 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll other nations shall wonder to see such calamities befall such a people; and when they would express any dreadful affliction in a proverbial way, they shall make use of thy example: they shall also sport themselves in thy miseries, and say, These are the people of the Lord, the only saints upon earth, &c.
Read Matthew Poole on Deuteronomy 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 28:37 And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.Ver. 37. And thou shalt become.] See on Psalms 44:14.
Read John Trapp on Deuteronomy 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) And thou shalt become an astonishment, a proverb, and a byword.—This verse is the contrary to Deuteronomy 28:10. It was verified in the first captivity, and did not wait for the last dispersion. (See 1 Kings 9:7-9, where the threat is repeated; Jeremiah 42:18; Ezekiel 36:20-22.)
Read Charles John Ellicott on Deuteronomy 28 →CambridgeThe Cambridge Bible for Schools and Colleges37. a proverb] Rather, a taunt. byword] Only here, Jeremiah 24:9, 1 Kings 9:7, 2 Chronicles 7:20; lit. the object of biting remarks. shall lead thee away] So in Deuteronomy 4:27.
Read Cambridge on Deuteronomy 28 →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
You will become an object of horror, scorn, and ridicule among all the nations to which the LORD will drive you.
You will become an astonishment, a proverb, and a byword among all the peoples where Yahweh will lead you away.
You will become an object of horror, scorn, and ridicule among all the nations to which the LORD will drive you.
You will become an occasion of horror, a proverb, and an object of ridicule to all the peoples to whom the Lord will drive you.
Tyndale line
And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.
And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither Jehovah shall lead thee away.
And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away.
And thou shalt become an astonishment, a proverb, and a by-word, among all nations whither the LORD shall lead thee.
And thou shalt be a wonder, a prouerbe and a common talke among all people, whither the Lord shall carie thee.
Strictly literal
And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither Jehovah shall lead thee.
and thou hast been for an astonishment, for a simile, and for a byword among all the peoples whither Jehovah doth lead thee.
and you have been for an astonishment, for an allegory, and for a byword among all the peoples to where YHWH leads you.
And thou shalt become an astonishment, a proverb, and a by-word, among all the nations whither the Lord will lead thee.
You will become a source of horror, a proverb, and a byword, among all the peoples where Yahweh will lead you away.
From the Latin
And thou shalt be lost, as a proverb and a byword to all people, among whom the Lord shall bring thee in.
Simplified
You will be something that horrifies all the nations where you've been exiled by the Lord. They will laugh at you and ridicule you.
And you will become a wonder and a name of shame among all the nations where the Lord will take you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in wording, with the Septuagint providing a Greek rendering that closely matches the Hebrew. The Samaritan Pentateuch differs slightly, using the word for 'name' instead of 'horror', indicating a different interpretation of the consequences.
וְהָיִ֣יתָ לְשַׁמָּ֔ה לְמָשָׁ֖ל וְלִשְׁנִינָ֑ה בְּכֹל֙ הָֽעַמִּ֔ים אֲשֶׁר־ יְנַהֶגְךָ֥ יְהוָ֖ה שָֽׁמָּה׃
9 of the 10 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.
והיית לשׁם ולמשׁל ולשׁנינה בכל העמים אשׁר ינהגך יהוה שׁמה
1 word differs from the Masoretic Text: שׁם (name)
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 28:37
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
שַׁמָּה (shammah) refers to concepts of waste and horror, indicating destruction or desolation. It encompasses meanings such as appalment and ruin, often related to land or cities. The word is derived from another Hebrew root, שָׁמַם (shamam), which also conveys similar themes of devastation.
שַׁמָּה n.f. waste, appalment
base
H8047 שַׁמָּה waste, appalment
8047 shammah sham-maw'
from 8074; ruin; by implication,
consternation:--astonishment, desolate(-ion), waste,
wonderful thing.
see HEBREW for 08074
שַׁמָּה (sham.mah) — horror: destroyed.
: destroyed/waste
1) waste, horror, appalment
1a) a waste (of land, city, etc)
1b) appalment, horror
Also means: sham.mah (שַׁמָּה ": appalled" H8047H)
שַׁמָּה (sham.mah) — horror: appalled.
: appalled
1) waste, horror, appalment
1a) a waste (of land, city, etc)
1b) appalment, horror
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
hor'-er ('emah, pallatsuth): In Ge 15:12 'emah (often rendered "terror") is translated "horror," "a horror of great darkness"; pallatsuth, "trembling," "horror" (Ps 55:5; Eze 7:18); zal`aphah, "glow," "heat" (Ps 119:53, the Revised Version (British and American) "hot indignation," margin "horror"); compare Ps 11:6; La 5:10. For "trembling" (Job 21:6) and for "fearfulness" (Isa 21:4) the Revised Version (British and American) has "horror." "Horror" does not…
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
שְׁנִינָה (shniynah) refers to a sharp or cutting word, often used to describe a taunt or gibe. It is derived from the root meaning something pointed. The entries consistently emphasize its connotation of verbal sharpness and insult.
שְׁנִינָה n.f. sharp (cutting) word, taunt
base
H8148 שְׁנִינָה sharp (cutting) word, taunt
8148 shniynah shen-ee-naw'
from 8150; something pointed, i.e. a gibe:--byword, taunt.
see HEBREW for 08150
שְׁנִינָה (she.ni.nah) — taunt.
sharp word, sharp (cutting) word, taunt, gibe
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/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-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
נָהַג (nahag) is a Hebrew verb meaning to drive, lead, or guide. It can refer to driving animals or chariots, as well as guiding oneself or others. Additionally, in the Piel form, it can mean to moan or lament. The word appears in contexts that emphasize both physical guidance and emotional expression.
נָהַג vb. drive, conduct
Qal
drive
fig. my heart behaving itself in wisdom
Pi.
drive away, lead off
lead on, guide
cause to drive
H5090a נָהַג drive, conduct .. drive
. fig. my heart behaving itself in wisdom
. . drive away, lead off
. lead on, guide
. cause to drive
H5090b נָהַג Pi. moan, lament
5090 nahag naw-hag'
a primitive root; to drive forth (a person, an animal or
chariot), i.e. lead, carry away; reflexively, to proceed (i.e.
impel or guide oneself); also (from the panting induced by
effort), to sigh:--acquaint, bring (away), carry away, drive
(away), lead (away, forth), (be) guide, lead (away, forth).
נָהַג (na.hag) — to lead.
1) to drive, lead, guide, conduct
1a) (Qal)
1a1) to drive, lead on, drive away, drive off
1a2) to behave itself (fig.) (of heart)
1b) (Piel)
1b1) to drive away, lead off
1b2) to lead on, guide, guide on
1b3) to cause to drive
נָהַג (na.hag) — to moan.
(Piel) to moan, lament
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp2ms
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
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.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
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
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
HD/Sd — Adverb · suffixHD/Sd