Deuteronomy 9:8 — Word Study
WLCוּבְחֹרֵ֥ב הִקְצַפְתֶּ֖ם אֶת־ יְהוָ֑ה וַיִּתְאַנַּ֧ף יְהוָ֛ה בָּכֶ֖ם לְהַשְׁמִ֥יד אֶתְכֶֽם׃
BSAAt HorebChôrêb [Sinai Mountain, the mountain of God's covenant] you provokedqâtsaph■ [made angry, stirred to wrath] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and HeYᵉhôvâh was angry enoughʼânaph▸ [enraged, furious, to the point of] to destroyshâmad [annihilate, desolate] youʼêth
| Greek | English | Parsing |
|---|---|---|
| וּבְחֹרֵ֥ב | and at Horeb | Conjunction, preposition, noun proper |
| הִקְצַפְתֶּ֖ם | you provoked to anger | Verb, Hiphil, perfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| יְהוָ֑ה | Yahweh | Noun proper |
| וַיִּתְאַנַּ֧ף | and he was angry | Verb, Hithpael, sequential imperfect third person masculine singular |
| יְהוָ֛ה | Yahweh | Noun proper |
| בָּכֶ֖ם | with you | Preposition, suffix |
| לְהַשְׁמִ֥יד | to destroy | Preposition, verb hiphil infinitive construct common |
| אֶתְכֶֽם׃ | the object marker you | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At Horeb you provoked the LORD, and He was angry enough to destroy you. |
| KJV | Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you. |
| ASV | Also in Horeb ye provoked Jehovah to wrath, and Jehovah was angry with you to destroy you. |
| YLT | even in Horeb ye have made Jehovah wroth, and Jehovah sheweth Himself angry against you — to destroy you. |
| WEB | Also in Horeb you provoked Yahweh to wrath, and Yahweh was angry with you to destroy you. |
| BBE | Again in Horeb you made the Lord angry, and in his wrath he would have put an end to you. |
Where they part company is הִקְצַפְתֶּם — see How Translations Differ.
The sentence consists of a main clause followed by a consequence clause, clearly linking the provocation to God's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbקָצַף
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 9:8
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 — Israel's Rebellion at Horebgenerated
Deuteronomy 9:8 recounts how the Israelites provoked the LORD at Horeb, a significant moment in their journey through the wilderness. This event serves as a reminder of their continuous rebellion against God, which Moses emphasizes to warn future generations. The surrounding verses highlight the gravity of their actions and God's response, reflecting on the covenant relationship established at Sinai.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 32:16 | The tablets were the work of God, and the writing was the writing of God, engraved on the tablets. |
| 2 | Psalm 106:19–22 | At Horeb they made a calf and worshiped a molten image. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הִקְצַפְתֶּם, hik.tzaf.Temgenerated
The verb קָצַף (qatsaph) means to be angry or to provoke anger. In this context, it indicates the act of stirring up God's wrath. The Hiphil stem used here denotes that the Israelites caused the anger, emphasizing their role in provoking the LORD's response.
This word appears frequently in the Old Testament, often associated with divine displeasure. The intensity of the anger described here reflects the seriousness of the Israelites' actions and serves as a warning about the consequences of rebellion against God.
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 הִקְצַפְתֶּם, you provoked, governs the sentence, with several phrases detailing the action and its consequences. The structure emphasizes the direct relationship between the Israelites' actions and God's response.
The sentence begins with a prepositional phrase וּבְחֹרֵ֥ב, at Horeb, setting the location of the provocation, followed by the subject and the verbs that describe God's anger and the intended destruction.
Septuagint Backgroundgenerated
The Septuagint translates הִקְצַפְתֶּם as παρωχύνατε, which means 'you provoked'. This choice reflects a similar understanding of provoking anger, indicating a direct connection to the Hebrew meaning.
The LXX maintains the overall context of the verse, emphasizing the seriousness of provoking God's anger, which aligns with the Hebrew text.
In plain words — the whole versegenerated
Deuteronomy 9:8 tells us that at Horeb, the Israelites provoked the LORD to anger, leading Him to consider destroying them. This verse serves as a reminder of their rebellion against God during their time in the wilderness.
Frequently Asked Questionsgenerated
It means they acted in ways that angered God, showing disrespect for His authority and covenant.
God's anger was a response to the Israelites' continuous rebellion and lack of faith, which violated their covenant relationship.
We learn the seriousness of provoking God's anger and the importance of maintaining faithfulness to Him.
This verse highlights the consequences of breaking the covenant established at Horeb, where God gave the law to the Israelites.
Reflection Questionsgenerated
- In what ways can I avoid provoking God in my own life?
- How can I better understand the significance of God's anger as it relates to my actions?
- What steps can I take to strengthen my relationship with God and remain faithful to His covenant?
- How does this verse challenge me to reflect on my own behavior and attitudes toward God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 9:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso in Horeb ye provoked the Lord to wrath,.... The word "also" shows that they had provoked him before, but this instance is given as a very notorious one; here they made the golden calf and
Read John Gill on Deuteronomy 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you. Also in Horeb - rather, 'even in Horeb,' where it might have been expected they would have acted otherwise.
Read Robert Jamieson on Deuteronomy 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen your miraculous deliverance out of Egypt was fresh in memory; when God had but newly manifested himself to you in so stupendous and dreadful a manner, and had taken you into covenant with himself; when God was actually conferring further mercies upon you.
Read Matthew Poole on Deuteronomy 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 9:8 Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.Ver. 8. The Lord was angry.] God is said to be angry when he doeth as an angry man useth to do: viz., (1.) Chide; (2.) Smite: revenge being the next effect of anger.
Read John Trapp on Deuteronomy 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Also.—Even in Horeb. In the very sight of the mountain of the Law, the Law was flagrantly violated.
Read Charles John Ellicott on Deuteronomy 9 →CambridgeThe Cambridge Bible for Schools and Colleges8. Even (or particularly) in Horeb] The most notorious rebellion of all. Here begins the recital of the sin of the golden calf as in Exodus 32-34, JE. provoked, etc.] Deuteronomy 9:7. was angry] See on Deuteronomy 1:37.
Read Cambridge on Deuteronomy 9 →Albert Barnes1798–1870Barnes' Notes on the BibleAlso in Horeb - Rather, “even in Horeb.” The time and circumstances made the apostasy at Horeb particularly inexcusable.
Read Albert Barnes on Deuteronomy 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Also in Horeb ye provoked the Lord — How startling the indictment against them! How emphatic the condemnation! Their sins are brought out in bold relief, with the background of Horeb, the mountain of God, to deepen the effect.
Read Daniel Denison Whedon on Deuteronomy 9 →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
At Horeb you provoked the LORD, and He was angry enough to destroy you.
Also in Horeb you provoked Yahweh to wrath, and Yahweh was angry with you to destroy you.
At Horeb you provoked the LORD, and He was angry enough to destroy you.
At Horeb you provoked him and he was angry enough with you to destroy you.
Tyndale line
Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.
Also in Horeb ye provoked Jehovah to wrath, and Jehovah was angry with you to destroy you.
Also in Horeb ye provoked the LORD to wrath, and the LORD was angry with you to have destroyed you.
Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.
Also in Horeb ye prouoked the Lord to anger so that the Lord was wroth with you, euen to destroy you.
Strictly literal
And at Horeb ye provoked Jehovah to wrath, and Jehovah was angry with you, to destroy you,
even in Horeb ye have made Jehovah wroth, and Jehovah sheweth Himself angry against you — to destroy you.
even in Horeb you have made YHWH angry, and YHWH shows Himself angry against you—to destroy you.
Also at Horeb ye provoked the Lord to wrath, so that the Lord was angry with you to destroy you.
Also at Horeb you provoked Yahweh to anger, and Yahweh was angry enough with you to destroy you.
From the Latin
For in Horeb also thou didst provoke him, and he was angry, and would have destroyed thee,
Simplified
At Horeb you provoked the Lord, making him so angry he was about to destroy you.
Again in Horeb you made the Lord angry, and in his wrath he would have put an end to 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, with 8 of the 9 words matched. The Samaritan Pentateuch differs in one word, using חורב (Horeb) instead of the Masoretic spelling, indicating a textual variant but preserving the overall meaning.
וּבְחֹרֵ֥ב הִקְצַפְתֶּ֖ם אֶת־ יְהוָ֑ה וַיִּתְאַנַּ֧ף יְהוָ֛ה בָּכֶ֖ם לְהַשְׁמִ֥יד אֶתְכֶֽם׃
8 of the 9 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.
ובחורב הקצפתם את יהוה ויתאנף יהוה בכם להשׁמיד אתכם
1 word differs from the Masoretic Text: חורב (dagger)
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 9:8
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.
חֹרֵב, transliterated as Choreb, means 'desert' or 'waste.' It refers specifically to the Sinaitic mountains, serving as another name for Mount Sinai, where God gave the law to Moses and the Israelites. The word is built from the root meaning desolate, indicating a barren landscape.
חֹרֵב, חוֹרֵב n.pr.mont. Horeb (waste, desert)
base
H2722 חֹרֵב, חוֹרֵב Horeb (waste, desert)
2722 Choreb kho-rabe'
from 2717; desolate; Choreb, a (generic) name for the
Sinaitic mountains:--Horeb.
see HEBREW for 02717
חֹרֵב (cho.rev) — Horeb.
Horeb = "desert"
another name for Mount Sinai from which God gave the law to Moses and the Israelites
Another name of si.nay (סִינַי "Sinai" H5514G)
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
ho'-reb.
See SINAI.
Horeb
Desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits (Ex. 3:1; 17:6; 33:6; Ps. 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See SINAI.)
(desert). [SINAI, OR SINAI]
See SINAI.
קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).
קָצַף vb. be wroth
Qal be wroth
Hiph. provoke to wrath
Hithp. put oneself in a rage
base
H7107 קָצַף be wroth
7107 qatsaph kaw-tsaf'
a primitive root; to crack off, i.e. (figuratively) burst out
in rage:--(be) anger(-ry), displease, fret self, (provoke to)
wrath (come), be wroth.
קָצַף (qa.tsaph) — be angry.
1) to be displeased, be angry, fret oneself, be wroth
1a) (Qal) to be wroth, to be full of wrath, to be furious
1b) (Hiphil) to provoke to wrath or anger
1c) (Hithpael) to put oneself in a rage, anger oneself
Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
V-Hiphil-Perf-2mp — Verb · Hiphil · perfect second person masculine pluralHVhp2mp
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — ParticleHTo
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
אָנֵף (anaph) is a Hebrew verb meaning to be angry or displeased, derived from the idea of breathing hard or snorting. It primarily describes God's anger, with forms indicating both simple and reflexive actions. The entries consistently emphasize its connection to divine displeasure.
[אָנֵף, אָנַף] vb. (breathe, snort) be angry
base
H599 אָנֵף, אָנַף (breathe, snort) be angry
599 'anaph aw-naf'
a primitive root; to breathe hard, i.e. be enraged:--be
angry (displeased).
אָנַף (a.naph) — be angry.
1) to be angry, to be displeased, to breathe hard
1a) (Qal) to be angry (of God)
1b) (Hithpael) to be angry (always of God)
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
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
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp2mp — Particle · suffixHTo/Sp2mp