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Deuteronomy 32:21 — Word Study

Depth

WLCהֵ֚ם קִנְא֣וּנִי בְלֹא־ אֵ֔ל כִּעֲס֖וּנִי בְּהַבְלֵיהֶ֑ם וַאֲנִי֙ אַקְנִיאֵ֣ם בְּלֹא־ עָ֔ם בְּג֥וֹי נָבָ֖ל אַכְעִיסֵֽם׃

BSATheyhêm have provoked My jealousyqânâʼ [moved to anger, stirred up, a strong feeling of resentment, zeal] by [that which is] notlôʼ [lacking, absent] Godʼêl [Elohim, the one true divine being] they have enraged Mekaʻaç [provoked, made angry] with their worthless idolshebel [vain, empty, false objects of worship] So Iʼănîy will make them jealousqânâʼ [envious, resentful] by those who are notlôʼ [non-existent, without true identity] a peopleʻam [a nation, a group of individuals] I will make them angrykaʻaç [provoked, irritated] by a nationgôwy [a Gentile group, a foolish multitude] without understandingnâbâl [lacking wisdom, foolish]

Word
Listen & take awayDeuteronomy 32
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 21 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 ('akh.'i.Sem) — no per-word recordings of the Hebrew exist to link to.
Take it away
Deuteronomy 32:21quick helps
In a sentenceGod expresses His anger at Israel for their idolatry and declares He will provoke them to jealousy through a people who do not belong.
Who is speakingGod, addressing the people of Israel.
Where we areIn the context of God's warning about the consequences of Israel's unfaithfulness.
The hard wordקִנְא֣וּנִי
Take awayGod's jealousy is stirred by Israel's abandonment of Him for worthless idols.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectהֵם 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 32:21

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 — God's Warning to Israelgenerated

20He said: “I will hide My face from them; I will see what will be their end. For they are a perverse generation— children of unfaithfulness.
21They have provoked My jealousy by that which is not God; they have enraged Me with their worthless idols. So I will make them jealous by those who are not a people; I will make them angry by a nation without understanding.
22For a fire has been kindled by My anger, and it burns to the depths of Sheol; it consumes the earth and its produce, and scorches the foundations of the mountains.
23I will heap disasters upon them; I will spend My arrows against them.

Deuteronomy 32:21 speaks of Israel provoking God's jealousy through idolatry. This passage illustrates God's response to their betrayal by declaring that He will use a people who are not His to incite jealousy in Israel. This theme of divine jealousy is woven throughout Scripture, emphasizing God's desire for exclusive devotion from His people.


Cross References

ReferenceText (BSB)
1Deuteronomy 32:16They provoked His jealousy with foreign gods; they enraged Him with abominations.
2Psalm 78:58They enraged Him with their high places and provoked His jealousy with their idols.
31 Samuel 12:21Do not turn aside after worthless things that cannot profit you or deliver you, for they are empty.
41 Kings 16:13–26This happened because of all the sins Baasha and his son Elah had committed and had caused Israel to commit, provoking the LORD, the God of Israel, to anger with their worthless idols.
5Psalm 31:6I hate those who cling to worthless idols, but in the LORD I trust.

The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to


The Key Word קִנְא֣וּנִי, kin.'U.nigenerated

The verb קִנְא֣וּ (kin.'U) comes from the root meaning to be jealous or zealous. It indicates a strong emotional response, particularly in the context of a perceived betrayal. In this verse, it highlights God's righteous anger towards Israel's idolatry, as they have turned away from Him to worship false gods.

The Piel stem signifies an active engagement, showing that Israel's actions have provoked God to jealousy. This is not merely an emotional reaction but a divine response to their unfaithfulness, illustrating the seriousness of their 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.


Sentence Structuregenerated

The main verb קִנְא֣וּ (they have provoked) governs the first clause, with subsequent clauses detailing the actions and consequences. The structure emphasizes God's response to Israel's idolatry, with a sequence of actions that illustrate the emotional turmoil caused by their betrayal.

The sentence is complex, with multiple clauses that articulate both God's anger and His intention to provoke Israel through others, reinforcing the cause-and-effect relationship of their actions.


Septuagint Backgroundgenerated

In the Septuagint, the translation for קִנְא֣וּ is rendered as κενῶν, indicating a similar theme of jealousy but possibly with a broader interpretation of emptiness or vanity. This choice reflects the translators' understanding of the emotional and spiritual implications of Israel's actions.

The use of κενῶν suggests a focus on the futility of idolatry, aligning with the overall message of the passage about the consequences of turning away from the true God.


In plain words — the whole versegenerated

Deuteronomy 32:21 reveals God's anger towards Israel for worshiping idols instead of Him. He declares that He will provoke them to jealousy through a people who do not belong to Him, emphasizing the seriousness of their unfaithfulness.


Frequently Asked Questionsgenerated

What does it mean that Israel provoked God's jealousy?

It means that Israel's actions of turning to idols stirred up God's righteous anger, as He desires exclusive devotion from His people.

How does God plan to make Israel jealous?

God intends to provoke Israel by using a people who are not His, highlighting their unfaithfulness and the consequences of their idolatry.

What is the significance of the phrase 'a nation without understanding'?

This phrase indicates that God will use those who lack wisdom to provoke Israel, emphasizing the irony of their situation and the folly of their idolatry.

How does this passage relate to the overall theme of idolatry in the Bible?

This passage serves as a warning against idolatry, illustrating the emotional and spiritual consequences of turning away from God and the seriousness of His jealousy.


Reflection Questionsgenerated

  1. In what ways have I seen God respond to unfaithfulness in my life?
  2. How can I ensure that I do not turn to 'worthless idols' in my own life?
  3. What does it mean to provoke God to jealousy, and how can I avoid that?
  4. How can I better understand and appreciate the exclusivity of my relationship with God?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Deuteronomy 32:21 itself, not merely on the chapter around it.

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

They have moved me to jealousy with [that which is] not God,.... With a false messiah; for after the death of Jesus, the true Messiah, God as well as man, many false Christs arose, as he predicted,

Read John Gill on Deuteronomy 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them

Read Robert Jamieson on Deuteronomy 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

With those which are not a people, i.e. with the Gentile or heathenish nations, who are none of my people, who scarce deserve the name of a people, as being without yoke, without the knowledge and fear of God, which is the foundation of all true policy and government, and without righteous and necessary laws; and many of them are destitute of all government, and laws, and order, barbarous and rude, and savage, and brutish in their manners. And yet these people I will prefer before you, and take in your stead; receive them, and reject you; which, when it came to pass, how desperately it provoked the Jews to jealousy, may be gathered from ,3 22:21-23 ,16. A foolish nation; so the Gentiles…

Read Matthew Poole on Deuteronomy 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Deuteronomy 32:21 They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation.Ver. 21. And I will move them to jealousy.] Thus God delights to retaliate and proportion jealousy to jealousy, provocation to provocation; so frowardness to frowardness, contrariety to contrariety. With a foolish nation.] With the conversion of the Gentiles, which the good Jews could not easily yield to at first. And the rest could never endure to hear of it. See 1 Thessalonians 2:15-16. At this day they solemnly curse the Christians thrice a…

Read John Trapp on Deuteronomy 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(21) “They have made me jealous with a no-god; They have provoked me with their vanities: And I will make them jealous with a no-people; With a foolish nation will I provoke them.” St. Paul comments on this in Romans 10, as proving that Israel was informed of the calling of the Gentiles, and compares Isaiah 65:1, “I was found of them that sought me not. I made myself manifest unto those that inquired not after me.” Rashi quotes, perhaps not quite inappropriately Isaiah 23:13, and gives this explanation, “A no-people,” i.e., a nation without a name; as it is said, “Behold the land of the Chaldseans: this people was not.”

Read Charles John Ellicott on Deuteronomy 32 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 21. They have moved me to jealousy] This verse contains a very pointed promise of the calling of the Gentiles, in consequence of the rejection of the Jews, threatened Deuteronomy 32:19; and to this great event it is applied by St. Paul, Romans 10:19.

Read AdamClarke on Deuteronomy 32 →
CambridgeThe Cambridge Bible for Schools and Colleges

21. moved … to jealousy] See on Deuteronomy 32:16. Mark the antitheses: no-god (lo’-’el), no-people (lo’-‘am, as hitherto outside the nations known and to be reckoned with, by Israel, as unfit to serve any Divine purpose); and vanities (lit. breaths, or as we should say, bubbles, so in Jer. of the heathen gods, Deuteronomy 8:19, etc.) and foolish (nabal, chosen perhaps both because of its probable root-meaning fading, worthless, parallel to vanities, and because it was used in a religious sense, godless, infidel). See Paul’s application of the v. in Romans 10:19. 22For a fire has flared from my wrath, And burned to the lowest Shĕ ?’ól, It devours earth and her increase, It flames round the…

Read Cambridge on Deuteronomy 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

21. In strong terms Moses represents Jehovah as rejecting disobedient Israel, and bringing upon them terrible retribution. Israel is to be punished. Paul, Romans 10:19, quotes this verse to indicate the adoption of the Gentiles.

Read Daniel Denison Whedon on Deuteronomy 32 →

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

They have provoked My jealousy by that which is not God; they have enraged Me with their worthless idols. So I will make them jealous by those who are not a people; I will make them angry by a nation without understanding.

WEBWorld English Bible2000

They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those who are not a people. I will provoke them to anger with a foolish nation.

MSBMajority Standard Bible2022

They have provoked My jealousy by that which is not God; they have enraged Me with their worthless idols. So I will make them jealous by those who are not a people; I will make them angry by a nation without understanding.

NETBNew English Translation2006

They have made me jealous with false gods, enraging me with their worthless gods; so I will make them jealous with a people they do not recognize, with a nation slow to learn I will enrage them.

Tyndale line

KJVKing James Version1611

They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.

ASVAmerican Standard Version1901

They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: And I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation.

RVARevised Version, American1894

They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: And I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.

NWBWebster's Bible1833

They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation.

GNVGeneva Bible1599

They haue moued me to ielousie with that which is not God: they haue prouoked me to anger with their vanities: and I will moue them to ielousie with those which are no people: I wil prouoke them to anger with a foolish nation.

Strictly literal

DBYDarby Translation1890

They have moved me to jealousy with that which is no God; They have exasperated me with their vanities; And I will move them to jealousy with that which is not a people; With a foolish nation will I provoke them to anger.

YLTYoung's Literal Translation1862

They have made Me zealous by 'no-god,' They made Me angry by their vanities; And I make them zealous by 'no-people,' By a foolish nation I make them angry.

LSVLiteral Standard Version2020

They have made Me jealous by [what is] not God, || They made Me angry by their vanities; And I make them jealous by [what is] not a people, || I make them angry by a foolish nation.

ILTInterlinear Literal Translation2000

They have moved me to wrath with things that are not god; they have provoked me to anger with their vanities; and I too will move them to jealousy with those which are not a people; I will provoke them to anger with a worthless nation.

ULBUnlocked Literal Bible2017

They have made me jealous by what is not god and angered me by their worthless things. I will make them envious by those who are not a people; by a foolish nation I will make them angry.

From the Latin

DRADouay-Rheims (Challoner)1899

They have provoked me with that which was no god, and have angered me with their vanities: and I will provoke them with that which is no people, and will vex them with a foolish nation.

Simplified

FBVFree Bible Version2020

They have made me jealous by worshiping things that are not God; they have made me angry with their useless idols. So I will make them jealous using a people that aren't really a nation; I will make them angry using ignorant foreigners.

BBEBible in Basic English1949

They have given my honour to that which is not God, moving me to wrath with their false worship: I will give their honour to those who are not a people, moving them to wrath by a foolish nation,

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.

clausesubjectהֵ֚םtheyverbקִנְא֣וּtheyobjectנִיhave.made.me.jealousprepositional phrase · prepositionalבְbynoun phraseלֹאnotאֵ֔לa.godclauseverbכִּעֲס֖וּtheyobjectנִיhave.provoked.me.to.angerprepositional phrase · prepositionalבְּbynoun phraseהַבְלֵיvanitiesהֶ֑םtheirוַandclausesubjectאֲנִי֙Iverbאַקְנִיאֵ֣Iobjectםwill.make.them.jealousprepositional phrase · prepositionalבְּbynoun phraseלֹאnotעָ֔םa.peopleclauseprepositional phrase · prepositionalבְּbynoun phraseג֥וֹיa.nationנָבָ֖לfoolishverbאַכְעִיסֵֽIobjectםwill.provoke.them.to.anger

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text aligns closely with the Septuagint, with all words matched except for the Samaritan Pentateuch, which includes a variant word. The Dead Sea Scrolls show a similar structure but include some restored words, indicating a consistent transmission of the text.

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

הֵ֚ם קִנְא֣וּנִי בְלֹא־ אֵ֔ל כִּעֲס֖וּנִי בְּהַבְלֵיהֶ֑ם וַאֲנִי֙ אַקְנִיאֵ֣ם בְּלֹא־ עָ֔ם בְּג֥וֹי נָבָ֖ל אַכְעִיסֵֽם׃

Septuagintthe Greek the translators chose, word by word
הֵ֚םαὐτοὶקִנְא֣וּנִיμεבְלֹא־οὐאֵ֔לθεῷכִּעֲס֖וּנִיμεבְּהַבְלֵיהֶ֑םἐνוַאֲנִי֙κἀγὼאַקְנִיאֵ֣םαὐτοὺςבְּלֹא־οὐκעָ֔םἔθνειבְּג֥וֹיἔθνειנָבָ֖לἀσυνέτῳאַכְעִיסֵֽם׃αὐτούς

13 of the 13 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

הם קנאוני בלא אל כעסוני באבליהם ואני אקניאם בלא עם בגוי נבל אכעיסם

1 word differs from the Masoretic Text: אבליהם (breath)

Dead Sea Scrolls — 1Q5a copy a thousand years older than the Leningrad Codex

[הם] [קנאו׳ני] [בלא] אל [כעסו׳ני] [בהבלי׳הם] [ואני] [אקניא׳ם] [בלא] [עם] [בגוי] נבל [אכעיס׳ם]

1 word on the leather — 1 partly restored, 11 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 32:21הֵ֫מָּהtheytheyהֵ֫מָּהקָנָאthey have mthey have made קָנָאלֹאby notby notלֹאאֵלa goda godאֵלכָּעַסthey have pthey have provoכָּעַסהֶ֫בֶלby vanitiesby vanities theהֶ֫בֶלאֲנִיand Iand IאֲנִיקָנָאI will makeI will make jeaקָנָאלֹאby notby notלֹאעַםa peoplea peopleעַםגּוֹיby a nationby a nationגּוֹינָבָלfoolishfoolishנָבָלכָּעַסI will provI will provoke כָּעַסהֲלַךְto goto goהֲלַךְאַ֫יִלramramאַ֫יִלהָבַלto become to become vainהָבַלאָֽנֹכִ֫יIIאָֽנֹכִ֫יעָמַםto darkento darkenעָמַםנָבֵלbe senselebe senselessנָבֵלגֵּוָהbackbackגֵּוָהקִנְאָהjealousyjealousyקִנְאָהיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדכַּ֫עַסvexationvexationכַּ֫עַסאַחֵרanotheranotherאַחֵרמְרִיrebellionrebellionמְרִיסֵ֫פֶרscroll: doscroll: documenסֵ֫פֶרקַנָּאjealousjealousקַנָּאשַׁדַּיAlmightyAlmightyשַׁדַּיקֹהֶ֫לֶתpreacherpreacherקֹהֶ֫לֶתרְעוּתlonginglongingרְעוּת
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 32:21

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.

they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
הֵ֚םhem they H1992 Pronoun
553× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.
Tyndale gloss
they(masc.)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.

Brown-Driver-Briggs Hebrew Lexicon (full)

הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they

base

Brown-Driver-Briggs glosses

H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they

Strong's Hebrew Dictionary

1992 hem haym

or (prolonged) hemmah {haym'-maw}; masculine plural from

1981; they (only used when emphatic):--it, like, X (how, so)

many (soever, more as) they (be), (the) same, X so, X such,

their, them, these, they, those, which, who, whom, withal, ye.

see HEBREW for 01981

Translators Brief Hebrew Lexicon

הֵ֫מָּה (hem.mah) — they(masc.).

they, these, the same, who

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp3mp
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
קִנְא֣וּנִיkin.'U.ni they have made jealous me H7065 Verb piel perfect third person common plural · suffix
34× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To be jealous means to feel envious or resentful of someone or something, often because of a perceived threat or rivalry. In the Bible, jealousy is sometimes portrayed as a negative emotion, as in the story of Cain and Abel in the book of Genesis.
Amplified meaning
moved to anger, stirred up, a strong feeling of resentment, zeal
Tyndale gloss
be jealous
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָנָא (qana') is a verb that conveys meanings related to jealousy and zeal. It can mean to be jealous, envious, or zealous, and can also imply provoking jealousy or anger. The entries highlight its use in different forms, particularly the Piel and Hiphil stems, indicating both personal feelings and actions that incite jealousy.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קָנָא] vb. denom.

Pi. be jealous, zealous

be jealous of

be envious of

be zealous for

excite to jealous anger

Hiph. provoke to jealous anger

base

Brown-Driver-Briggs glosses

H7065 קָנָא vb. denom. Pi. be jealous, zealous

Strong's Hebrew Dictionary

7065 qana' kaw-naw'

a primitive root; to be (causatively, make) zealous, i.e. (in

a bad sense) jealous or envious:--(be) envy(-ious), be (move

to, provoke to) jealous(-y), X very, (be) zeal(-ous).

Translators Brief Hebrew Lexicon

קָנָא (qa.na) — be jealous.

1) to envy, be jealous, be envious, be zealous

1a) (Piel)

1a1) to be jealous of

1a2) to be envious of

1a3) to be zealous for

1a4) to excite to jealous anger

1b) (Hiphil) to provoke to jealous anger, cause jealousy

Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-3cp | Suff — Verb piel perfect third person common plural · suffix
HVpp3cp/Sp1bs
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
בְלֹא־ve.lo'- by not H3808 Preposition · 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
lacking, absent
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
Prep | Part — Preposition · particle
HR/Tn
The company it keepswords that stand beside it more often than chance
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
אֵ֔ל'El a god H410 Noun common · masculine singular absolute
241× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, 'el means strength or power, and is often used to refer to God or false gods. It describes something or someone as mighty or powerful, like the Almighty. This concept is central to understanding the Bible's view of God.
Amplified meaning
Elohim, the one true divine being
Tyndale gloss
god
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵל n.m. god, but with various subordinate applications to express the idea of might

applied to men of might and rank

angels

gods of the nations

Ēl

as characterizing mighty things in nature

God, the one only and true God of Israel

אֵל strength, power

base

Brown-Driver-Briggs glosses

H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank

. angels

. gods of the nations

. Ēl

. as characterizing mighty things in nature

. God, the one only and true God of Israel

. אֵל strength, power

Strong's Hebrew Dictionary

410 'el ale

shortened from 352; strength; as adjective, mighty;

especially the Almighty (but used also of any deity):--God

(god), X goodly, X great, idol, might(-y one), power, strong.

Compare names in "-el."

see HEBREW for 0352

Translators Brief Hebrew Lexicon

אֵל (el) — God.

This name means god, god-like one, mighty one, strength, power

Another name of ye.ho.vah (יהוה "LORD" H3068G)

אֵל (el) — El (Berith).

This name means god, god-like one, mighty one, strength, power

Combined with "Berith" (berith בְּרִית H1286)

אֵל (el) — El (Elohe).

Another name of ye.ho.vah (יהוה "LORD" H3068G)

This name means god, god-like one, mighty one, strength, power

Combined with "God" (elohim אֱלֹהִים H0430)

אֵל (el) — El (Most High).

Another name of ye.ho.vah (יהוה "LORD" H3068G)

This name means god, god-like one, mighty one, strength, power

Combined with "Most High" (el.yon עֶלְיוֹן H5945B)

אֵל (el) — god.

: god

1) god, god-like one, mighty one

1a) mighty men, men of rank, mighty heroes

1b) angels

1c) god, false god, (demons, imaginations)

1d) God, the one true God, Jehovah

2) mighty things in nature

3) strength, power

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):

I. INTRODUCTION TO THE GENERAL IDEA

1. The Idea in Experience and in Thought

2. Definition of the Idea

3. The Knowledge of God

4. Ethnic Ideas of God

(1) Animism

(2) Fetishism

(3) Idolatry

(4) Polytheism

(5) Henotheism

(6) Pantheism

(7) Deism

(8) Semitic Monolatry

(9) Monotheism

II. THE IDEA OF GOD IN THE OLD TESTAMENT

1. The Course of Its Development

2. Forms of Its Manifestation

(1) The Face or Countenance of God

(2) The Voice and Word of God

(3) The Glory of God

(4) The Angel of God

(5) The Spirit of God

(6) The Name of God

(7) Occasional Forms

3. The Names of God

(1) Generic

(2) Attributive

(3) Yahweh

4. Pre-prophetic Conceptions of God

(1) Yahweh Alone Is the God of Israel

(a) His Early Worship

(b) Popular Religion

(c) Polytheistic Tendencies

(i) Coordination

(ii) Assimilation

(iii) Disintegration

(d) No Hebrew Goddesses

(e) Human Sacrifices

Easton's Bible Dictionary

God

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

Smith's Bible Dictionary

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…

American Tract Society Bible Dictionary

This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…

they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
כִּעֲס֖וּנִיki.'a.Su.ni they have provoked to anger me H3707 Verb piel perfect third person common plural · suffix
54× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to provoke or make someone angry, like in Psalm 106 where it describes the Israelites' actions that angered God. It can also mean to grieve or be indignant. It's a strong emotion.
Amplified meaning
provoked, made angry
Tyndale gloss
to provoke
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).

Brown-Driver-Briggs Hebrew Lexicon (full)

כָּעַס vb. be vexed, angry

Qal

be vexed, indignant

be angry

Piel. provoke to anger

Hiph.

vex

vex, provoke to anger

base

Brown-Driver-Briggs glosses

H3707 כָּעַס be vexed, angry

Strong's Hebrew Dictionary

3707 ka`ac kaw-as'

a primitive root; to trouble; by implication, to grieve,

rage, be indignant:--be angry, be grieved, take indignation,

provoke (to anger, unto wrath), have sorrow, vex, be wroth.

Translators Brief Hebrew Lexicon

כָּעַס (ka.as) — to provoke.

1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath

1a) (Qal)

1a1) to be vexed, be indignant

1a2) to be angry

1b) (Piel) to provoke to anger

1c) (Hiphil)

1c1) to vex

1c2) to vex, provoke to anger

Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-3cp | Suff — Verb piel perfect third person common plural · suffix
HVpp3cp/Sp1bs
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
בְּהַבְלֵיהֶ֑םbe.hav.lei.Hem by vanities their H1892 Preposition · noun common masculine plural construct · suffix
73× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Hebel means emptiness or vanity, describing something transitory and unsatisfactory, like a breath of air. It appears in the book of Ecclesiastes, where Solomon writes about life's fleeting nature. The KJV translates it as vanity or altogether.
Amplified meaning
vain, empty, false objects of worship
Tyndale gloss
vanity
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.

Brown-Driver-Briggs Hebrew Lexicon (full)

הֶ֫בֶל 73 n.m. vapour, breath

base

Brown-Driver-Briggs glosses

H1892 הֶ֫בֶל vapour, breath

Strong's Hebrew Dictionary

1892 hebel heh'bel

or (rarely in the abs.) habel {hab-ale'}; from 1891;

emptiness or vanity; figuratively, something transitory and

unsatisfactory; often used as an adverb:--X altogether, vain,

vanity.

see HEBREW for 01891

Translators Brief Hebrew Lexicon

הֶ֫בֶל (he.vel) — vanity.

1) vapour, breath

1a) breath, vapour

1b) vanity (fig.)

adv

2) vainly

Morphologythe parsing behind the code
Berean parsing
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffix
HR/Ncmpc/Sp3mp
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
וַאֲנִי֙va.'a.Ni and I H589 Conjunction · pronoun
874× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲנִי, אָ֑נִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H589 אֲנִי, אָ֑נִי I

Strong's Hebrew Dictionary

589 'aniy an-ee'

contracted from 595; I:--I, (as for) me, mine, myself, we, X

which, X who.

see HEBREW for 0595

Translators Brief Hebrew Lexicon

אֲנִי (a.ni) — I.

I (first pers. sing. -usually used for emphasis)

Morphologythe parsing behind the code
Berean parsing
Conj | Pron — Conjunction · pronoun
HC/Pp1bs
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
אַקְנִיאֵ֣ם'ak.ni.'Em I will make jealous them H7065 Verb hiphil imperfect first person common singular · suffix
34× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To be jealous means to feel envious or resentful of someone or something, often because of a perceived threat or rivalry. In the Bible, jealousy is sometimes portrayed as a negative emotion, as in the story of Cain and Abel in the book of Genesis.
Amplified meaning
envious, resentful
Tyndale gloss
be jealous
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָנָא (qana') is a verb that conveys meanings related to jealousy and zeal. It can mean to be jealous, envious, or zealous, and can also imply provoking jealousy or anger. The entries highlight its use in different forms, particularly the Piel and Hiphil stems, indicating both personal feelings and actions that incite jealousy.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קָנָא] vb. denom.

Pi. be jealous, zealous

be jealous of

be envious of

be zealous for

excite to jealous anger

Hiph. provoke to jealous anger

base

Brown-Driver-Briggs glosses

H7065 קָנָא vb. denom. Pi. be jealous, zealous

Strong's Hebrew Dictionary

7065 qana' kaw-naw'

a primitive root; to be (causatively, make) zealous, i.e. (in

a bad sense) jealous or envious:--(be) envy(-ious), be (move

to, provoke to) jealous(-y), X very, (be) zeal(-ous).

Translators Brief Hebrew Lexicon

קָנָא (qa.na) — be jealous.

1) to envy, be jealous, be envious, be zealous

1a) (Piel)

1a1) to be jealous of

1a2) to be envious of

1a3) to be zealous for

1a4) to excite to jealous anger

1b) (Hiphil) to provoke to jealous anger, cause jealousy

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffix
HVhi1cs/Sp3mp
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
בְּלֹא־be.lo'- by not H3808 Preposition · 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
non-existent, without true identity
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
Prep | Part — Preposition · particle
HR/Tn
The company it keepswords that stand beside it more often than chance
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
עָ֔ם'Am a people H5971 Noun common · masculine singular absolute
1,873× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Amplified meaning
a nation, a group of individuals
Tyndale gloss
Amaw
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H5971a עַם, עָם people H5971b עַם kinsman (on father's side)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
בְּג֥וֹיbe.Goy by a nation H1471 Preposition · noun common masculine singular absolute
561× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a Gentile, someone who is not Hebrew or Israeli. It can also describe a large group of animals or a nation of people, emphasizing their unity and shared identity.
Amplified meaning
a Gentile group, a foolish multitude
Tyndale gloss
Gentile
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.

Brown-Driver-Briggs Hebrew Lexicon (full)

גּוֹי 661 n.m. nation, people

base

גּוֹיִם n.pr.gent. Tid‛al king of Goim

base

Brown-Driver-Briggs glosses

H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim

Strong's Hebrew Dictionary

1471 gowy go'-ee

rarely (shortened) goy {go'-ee}; apparently from the same

root as 1465 (in the sense of massing); a foreign nation;

hence, a Gentile; also (figuratively) a troop of animals, or a

flight of locusts:--Gentile, heathen, nation, people.

see HEBREW for 01465

Translators Brief Hebrew Lexicon

גּוֹי (goy) — nation.

1) nation, people

1a) nation, people

1a1) usually of non-Hebrew people

1a2) of descendants of Abraham

1a3) of Israel

1b) of swarm of locusts, other animals (fig.)

גּוֹיִם (go.yim) — Goiim.

People descended from Goy(?), first mentioned at Gen.14.1

§ Goyim (Tidgal, king of)

גּוֹי (goy) — Gentile.

1) nation, people

1a) nation, people

1a1) usually of non-Hebrew people

1a2) of descendants of Abraham

1a3) of Israel

1b) of swarm of locusts, other animals (fig.)

1c) Goyim? = "nations"

Also named: ethnos (ἔθνος "Gentiles" G1484)

גּוֹי (goy) — (Harosheth)-hagoyim.

Goyim (Tidgal, king of)

Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HR/Ncmsa
Bible dictionarieson the English sense
Nave's Topical Bible

→ Sins of Isa 30:1,2

→ Chastised Isa 14:26,27; Jer 5:29; 18:6-10; 25:12-33; Eze 2:3-5; 39:23,24; Da 7:9-12; 9:3-16; Ho 7:12; Joe 1:1-20; Am 9:9; Zep 3:6,8

→ Perish Ps 9:17; Isa 60:12

they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
נָבָ֖לna.Val foolish H5036 Adj
18× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A foolish person is someone who acts stupidly or wickedly, often in a way that is impious or against God. This word is used to describe someone who lacks sense or wisdom.
Amplified meaning
lacking wisdom, foolish
Tyndale gloss
foolish
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word נָבָל (nabal) means foolish or senseless, particularly describing a person lacking ethical and religious understanding. It conveys notions of ignobility and disgracefulness. The word is derived from a root meaning 'stupid' or 'wicked.' It can also refer to a vile person.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָבָל adj. foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful; elsewh. as subst. (impious and presumptuous) fool

base

Brown-Driver-Briggs glosses

H5036 נָבָל foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful

Strong's Hebrew Dictionary

5036 nabal naw-bawl'

from 5034; stupid; wicked (especially impious):--

fool(-ish, -ish man, -ish woman), vile person.

see HEBREW for 05034

Translators Brief Hebrew Lexicon

נָבָל (na.val) — foolish.

foolish, senseless, fool

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
they they have made jealous me by not a god they have provoked to anger me by vanities their and I I will make jealous them by not a people by a nation foolish I will provoke to anger them
אַכְעִיסֵֽם׃'akh.'i.Sem I will provoke to anger them H3707 Verb hiphil imperfect first person common singular · suffix
54× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to provoke or make someone angry, like in Psalm 106 where it describes the Israelites' actions that angered God. It can also mean to grieve or be indignant. It's a strong emotion.
Amplified meaning
provoked, irritated
Tyndale gloss
to provoke
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).

Brown-Driver-Briggs Hebrew Lexicon (full)

כָּעַס vb. be vexed, angry

Qal

be vexed, indignant

be angry

Piel. provoke to anger

Hiph.

vex

vex, provoke to anger

base

Brown-Driver-Briggs glosses

H3707 כָּעַס be vexed, angry

Strong's Hebrew Dictionary

3707 ka`ac kaw-as'

a primitive root; to trouble; by implication, to grieve,

rage, be indignant:--be angry, be grieved, take indignation,

provoke (to anger, unto wrath), have sorrow, vex, be wroth.

Translators Brief Hebrew Lexicon

כָּעַס (ka.as) — to provoke.

1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath

1a) (Qal)

1a1) to be vexed, be indignant

1a2) to be angry

1b) (Piel) to provoke to anger

1c) (Hiphil)

1c1) to vex

1c2) to vex, provoke to anger

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffix
HVhi1cs/Sp3mp
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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