Psalms 106:14 — Word Study
WLCוַיִּתְאַוּ֣וּ תַ֭אֲוָה בַּמִּדְבָּ֑ר וַיְנַסּוּ־ אֵ֝֗ל בִּֽישִׁימֽוֹן׃
BSAThey cravedʼâvâh▸ [with intense longing, lusted exceedingly] intenselytaʼăvâh in the wildernessmidbâr [a desolate, empty place] and testednâçâh▸ [tried, tempted] Godʼêl [the supreme Power, 'el] in the desertyᵉshîymôwn [a dry, barren land, Jeshimon]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתְאַוּ֣וּ | and they craved | Verb, Hithpael, sequential imperfect third person masculine plural |
| תַ֭אֲוָה | a craving | Noun common, feminine singular absolute |
| בַּמִּדְבָּ֑ר | in the wilderness | Preposition, noun common masculine singular absolute |
| וַיְנַסּוּ־ | and they put to [the] test | Verb, Piel, sequential imperfect third person masculine plural |
| אֵ֝֗ל | God | Noun common, masculine singular absolute |
| בִּֽישִׁימֽוֹן׃ | in a desolate place | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They craved intensely in the wilderness and tested God in the desert. |
| KJV | But lusted exceedingly in the wilderness, and tempted God in the desert. |
| ASV | But lusted exceedingly in the wilderness, And tempted God in the desert. |
| YLT | And they lust greatly in a wilderness, And try God in a desert. |
| WEB | but gave in to craving in the desert, and tested God in the wasteland. |
| BBE | They gave way to their evil desires in the waste land, and put God to the test in the dry places. |
Translations agree on the rendering of the key actions of craving and testing.
The sentence has two main clauses connected by 'and', with additional phrases providing context for each action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָוָה
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 — Psalms 106:14
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 — The Rebellion in the Wildernessgenerated
Psalms 106:14 describes the Israelites' intense cravings in the wilderness, highlighting their discontent and testing of God during their journey. This passage is part of a larger reflection on Israel's history, where their desires often led them away from trust in God. The psalmist recalls how these actions provoked God's response, as seen in other accounts of their journey, such as in Numbers 11:4-33.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:18–30 | They willfully tested God by demanding the food they craved. |
| 2 | Numbers 11:4–33 | Meanwhile, the rabble among them had a strong craving for other food, and again the Israelites wept and said, “Who will feed us meat? |
| 3 | Deuteronomy 9:22 | You continued to provoke the LORD at Taberah, at Massah, and at Kibroth-hattaavah. |
| 4 | 1 Corinthians 10:6 | These things took place as examples to keep us from craving evil things as they did. |
| 5 | Psalm 78:18–20 | They willfully tested God by demanding the food they craved. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — וַיִּתְאַוּ֣וּ, vai.yit.'a.Vugenerated
The verb אָוָה (avah) is a Hithpael form, indicating that the subject is experiencing a strong desire or craving. It conveys a sense of intense longing, often associated with physical or emotional needs. This word appears frequently in contexts where desire leads to action, revealing the depth of the Israelites' yearning in the wilderness.
This craving is not just a simple wish; it reflects a deep-seated longing that can lead to negative outcomes, such as testing God's patience. The context of the wilderness emphasizes the struggle between desire and faith, illustrating how the Israelites' cravings resulted in a challenge to their relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main action is governed by the verb וַיִּתְאַוּ֣וּ, and they craved, which is followed by a noun phrase תַ֭אֲוָה a craving and a prepositional phrase בַּמִּדְבָּ֑ר in the wilderness. This structure emphasizes the craving as the central action in the wilderness context.
The second part of the verse introduces another verb וַיְנַסּוּ, and they put to the test, which connects directly to God, אֵ֝֗ל, God, indicating a direct challenge to divine authority.
Septuagint Backgroundgenerated
In the Septuagint, וַיִּתְאַוּ֣וּ is rendered as ἐπεθύμησαν (epethymēsan), which conveys a similar sense of intense desire. This choice reflects a consistent understanding of the Israelites' cravings as not merely physical but deeply emotional.
The translation of וַיְנַסּוּ as ἐπείρασαν (epeirasan) suggests a testing or proving, aligning with the original Hebrew meaning while maintaining the narrative's intent.
In plain words — the whole versegenerated
Psalms 106:14 describes how the Israelites craved intensely in the wilderness and tested God in a desolate place. This verse highlights their dissatisfaction and the consequences of their desires during their journey.
Frequently Asked Questionsgenerated
It indicates a strong longing or desire for something, often leading to actions that test God's patience.
It shows their tendency to doubt and challenge God during difficult times, revealing a struggle between desire and faith.
It serves as a warning about the dangers of allowing intense cravings to lead to actions that challenge our trust in God.
The wilderness represents a place of testing and trial, where the Israelites faced challenges that revealed their true desires and faith.
Reflection Questionsgenerated
- In what ways do I experience cravings that challenge my faith?
- How can I learn to trust God more during times of longing or desire?
- What are some examples of testing God in my own life?
- How can I cultivate a heart that seeks satisfaction in God rather than in my cravings?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the themes of desire and testing in the wilderness, as seen in Augustine's reflections.
Lastly, "And they lusted a lust in the wilderness, and they tempted God in the dry land" [Psalms 106:14].Early Church Fathers on Psalms 106 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 106:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut lusted exceedingly in the wilderness,.... Or, "lusted a lust" (p) as in Numbers 11:4 to which story there related this refers; they were not content with the manna they had every day, though very
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey soon forgat his works; they waited not for his counsel: -Three transgressions of Israel in the wilderness are detailed, rising in gradation of moral guilt, without respect to time: (1) Their
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLusted exceedingly, to wit, for flesh, as the next verse showeth.
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:14 But lusted exceedingly in the wilderness, and tempted God in the desert.Ver. 14. But lusted exceedingly] Heb. lusted a lust. See Numbers 11:1-35, they had a sufficiency, but must have superfluities, as belly-gods; not want, but wantonness, set them a lusting, and that in the wilderness, where they knew that in an ordinary way it was not to be had. And tempted God] Whom they should have trusted rather, since he waiteth to be gracious, and being a God of judgment, knoweth best when to deal forth his favours, Isaiah 30:18; Isaiah 49:8.
Read John Trapp on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges14. A glance at yet another occasion of murmuring and its punishment The phrase and they fell a lusting, is taken from Numbers 11:4; cp. Psalms 78:29-30. They tempted God, i.e. tested Him, put Him to the proof, by questioning His will and ability to provide for them (Psalms 78:18).
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleBut lusted exceedingly in the wilderness - Margin, as in Hebrew, “lusted a lust.” The reference is to their desire of better food than the manna.
Read Albert Barnes on Psalms 106 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Tempted God—See note on Psalms 78:18
Read Daniel Denison Whedon on Psalms 106 →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
They craved intensely in the wilderness and tested God in the desert.
but gave in to craving in the desert, and tested God in the wasteland.
They craved intensely in the wilderness and tested God in the desert.
In the wilderness they had an insatiable craving for meat; they challenged God in the desert.
Tyndale line
But lusted exceedingly in the wilderness, and tempted God in the desert.
But lusted exceedingly in the wilderness, And tempted God in the desert.
But lusted exceedingly in the wilderness, and tempted God in the desert.
But lusted exceedingly in the wilderness, and tempted God in the desert.
But lusted with concupiscence in the wildernes, and tempted God in the desert.
Strictly literal
And they lusted exceedingly in the wilderness, and tempted God in the desert.
And they lust greatly in a wilderness, And try God in a desert.
And they lust greatly in a wilderness, || And try God in a desert.
And they felt a lustful longing in the wilderness, and tempted God in the desert.
They had insatiable cravings in the wilderness, and they challenged God in the desert.
From the Latin
And he brought them out of darkness, and the shadow of death; and broke their bonds in sunder.
Simplified
They were filled with desperate cravings in the wilderness; they provoked God in the desert.
They gave way to their evil desires in the waste land, and put God to the test in the dry places.
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 agree closely in their wording. The Septuagint matches the Hebrew text word-for-word, indicating a consistent transmission of the verse across these traditions.
וַיִּתְאַוּ֣וּ תַ֭אֲוָה בַּמִּדְבָּ֑ר וַיְנַסּוּ־ אֵ֝֗ל בִּֽישִׁימֽוֹן׃
6 of the 6 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.
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 Psalms 106:14
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.
אָוָה (avah) is a primitive root meaning to desire or wish for. It encompasses a range of meanings including to covet, long for, and lust after, often relating to bodily appetites. The verb appears in various forms, such as in the Piel and Hithpael stems, which indicate different nuances of desire.
[אָוָה] vb. incline, desire
Pi. desire
Hithp. desire, long for, lust after
base
H183 [אָוָה] incline, desire . desire
. desire, long for, lust after
183 'avah aw-vaw'
a primitive root; to wish for:--covet, (greatly) desire, be
desirous, long, lust (after).
אָוָה (a.vah) — to desire.
1) desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer
1a) (Piel) to desire, crave (food and drink)
1b) (Hithpael) to desire, long for, lust after (of bodily appetites)
Conj | V-Hithpael-ConsecImperf-3mp — Verb · Hithpael · sequential imperfect third person masculine pluralHc/Vtw3mp
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
N-fs — Noun common · feminine singular absoluteHNcfsa
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
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.
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
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
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
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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
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.
(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…
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…
יְשִׁימוֹן (yshiymown) refers to a desolate or waste area, often translated as wilderness or desert. The word is derived from a root meaning 'to be desolate' and encompasses the idea of a solitary, uninhabited place. It is notably used in the context of desolate regions in the Old Testament.
יְשִׁימוֹן n.m. waste, wilderness
base
H3452 יְשִׁימוֹן waste, wilderness
3452 yshiymown yesh-ee-mone'
from 3456; a desolation:--desert, Jeshimon, solitary,
wilderness.
see HEBREW for 03456
יְשִׁימוֹן (ye.shi.mon) — Jeshimon.
§ waste, wilderness, desert, desolate place
יְשִׁימוֹן (ye.shi.mon) — wilderness.
waste, wilderness, desert, desolate place
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).