Genesis 31:9 — Word Study
WLCוַיַּצֵּ֧ל אֱלֹהִ֛ים אֶת־ מִקְנֵ֥ה אֲבִיכֶ֖ם וַיִּתֶּן־ לִֽי׃
BSAThus Godʼĕlôhîym [Elohim, the supreme Ruler] has taken awaynâtsal▸ [rescued, stripped] your father’sʼâb [parent, ancestor] livestockmiqneh [cattle, substance] and givennâthan▸ [bestowed, transferred]
| Greek | English | Parsing |
|---|---|---|
| וַיַּצֵּ֧ל | and he has taken away | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֱלֹהִ֛ים | God | Noun common, masculine plural absolute |
| אֶת־ | the object marker | Particle |
| מִקְנֵ֥ה | [the] livestock of | Noun common, masculine singular construct |
| אֲבִיכֶ֖ם | father your | Noun common masculine singular construct, suffix |
| וַיִּתֶּן־ | and he has given [it] | Verb, Qal, sequential imperfect third person masculine singular |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus God has taken away your father’s livestock and given them to me. |
| KJV | Thus God hath taken away the cattle of your father, and given them to me. |
| ASV | Thus God hath taken away the cattle of your father, and given them to me. |
| YLT | and God taketh away the substance of your father, and doth give to me. |
| WEB | Thus God has taken away your father’s livestock, and given them to me. |
| BBE | So God has taken away your father's cattle and has given them to me. |
Translations agree on the essential meaning of God's actions in this verse.
The structure consists of a main clause followed by a subordinate clause, clearly showing the actions of God.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbנָצַל
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 — Genesis 31:9
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 — Jacob's Departure from Labangenerated
Genesis 31:9 shows Jacob explaining to his wives how God intervened in his life by taking away their father's livestock and giving it to him. This moment highlights God's providence and the shifting fortunes between Jacob and Laban, emphasizing the divine hand in Jacob's success and the fulfillment of God's promises to him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:1–16 | Now Jacob heard that Laban’s sons were saying, “Jacob has taken away all that belonged to our father and built all this wealth at our father’s expense.” |
| 2 | Esther 8:1–2 | That same day King Xerxes awarded Queen Esther the estate of Haman, the enemy of the Jews. And Mordecai entered the king’s presence because Esther had revealed his relation to her. |
| 3 | Psalm 50:10 | for every beast of the forest is Mine— the cattle on a thousand hills. |
| 4 | Proverbs 13:22 | A good man leaves an inheritance to his children’s children, but the sinner’s wealth is passed to the righteous. |
| 5 | Matthew 20:15 | Do I not have the right to do as I please with what is mine? Or are you envious because I am generous?’ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נָצַל, vai.ya.Tzelgenerated
The verb נָצַל (natsal) is a Hiphil form, indicating that God actively took away the livestock, which implies both rescue and plunder. The context suggests that God delivered Jacob from Laban's control by stripping away Laban's assets, thus enabling Jacob's prosperity.
This word carries a dual meaning: to rescue, as in delivering from danger, and to strip or plunder, which aligns with the narrative of Jacob's struggle against Laban. The use of this verb underscores God's role as a decisive actor in the events of Jacob's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Thus God has taken away your father’s livestock and given them to me.' The KJV, ASV, and WEB also maintain this wording, emphasizing God's direct action.
Sentence Structuregenerated
The main verb is נָצַל, he has taken away, which governs the clause. The sentence structure is straightforward, with a subject, verb, and object clearly delineated.
The Hebrew word order places emphasis on God's action first, highlighting His role as the subject who takes away and gives, establishing the divine authority in the transaction.
Septuagint Backgroundgenerated
The Septuagint translates נָצַל as ἀφείλατο, which means 'to take away' or 'to remove.' This choice aligns with the sense of God actively removing Laban's livestock, emphasizing His sovereignty over the situation.
The Greek translation captures the essence of divine intervention, reflecting a similar understanding of God's control over human affairs.
In plain words — the whole versegenerated
Genesis 31:9 tells us that God took away Laban's livestock and gave them to Jacob. This shows how God was involved in Jacob's life, changing his circumstances and helping him prosper.
Frequently Asked Questionsgenerated
It signifies God's intervention in Jacob's life, where He actively changes the situation to favor Jacob, demonstrating His sovereignty.
Livestock represents wealth and status in ancient times, so taking it away from Laban and giving it to Jacob indicates a major shift in fortunes.
This event illustrates the fulfillment of God's promises to Jacob, showing that God is actively working to bless him despite the challenges he faces.
Jacob's experience teaches us about trusting in God's providence and recognizing His hand in our lives, especially during difficult times.
Reflection Questionsgenerated
- In what ways have I seen God's hand at work in my own life?
- How can I trust God more fully in the challenges I face?
- What does it mean to me that God is actively involved in my circumstances?
- How can I recognize and respond to God's blessings in my life?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Genesis 31:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus God hath taken away the cattle of your father,.... Not all of them, see Genesis 31:19; but a great part of them; his flock was much lessened by those means, and more were taken away, and came to
Read John Gill on Genesis 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked. No JFB commentary on these verses.
Read Robert Jamieson on Genesis 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 31:9 Thus God hath taken away the cattle of your father, and given [them] to me.Ver. 9. Thus God hath taken away, &c.] He is the true proprietary, and gives and takes away these outward things at pleasure; as Hannah hath it. And, "promotion cometh neither from the east nor west," saith David; "nor yet from the south," where the warm sunshine is: much less from the north (for, Ab Aquilone nihil boni); "but God is the judge; he puts down" Laban "and sets up" Jacob; he spoiled the Egyptians, and enriched the Israelites with their jewels; which yet proved a snare to them, perhaps, in the matter of the golden calf; as riches always do, when sent to men by God’ s providence only, and not…
Read John Trapp on Genesis 31 →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
Thus God has taken away your father’s livestock and given them to me.
Thus God has taken away your father’s livestock, and given them to me.
Thus God has taken away your father’s livestock and given them to me.
In this way God has snatched away your father’s livestock and given them to me.
Tyndale line
Thus God hath taken away the cattle of your father, and given them to me.
Thus God hath taken away the cattle of your father, and given them to me.
Thus God hath taken away the cattle of your father, and given them to me.
Thus God hath taken away the cattle of your father, and given them to me.
Thus hath God taken away your fathers substance, and giuen it me.
Strictly literal
And God has taken away the cattle of your father, and given [them] to me.
and God taketh away the substance of your father, and doth give to me.
and God takes away the substance of your father, and gives to me.
Thus God took away the cattle of your father, and gave them to me.
In this way God has taken away the livestock of your father and given them to me.
From the Latin
And God hath taken your father’s substance, and given it to me.
Simplified
This is how God took your father's livestock and gave them to me.
So God has taken away your father's cattle and has given them to me.
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 reads: וַיַּצֵּ֧ל אֱלֹהִ֛ים אֶת־ מִקְנֵ֥ה אֲבִיכֶ֖ם וַיִּתֶּן־ לִֽי׃. The Septuagint matches five of the seven words, while the Samaritan Pentateuch differs in two words, replacing אֱלֹהִים with יהוה and אֲבִיכֶם with אביכן, indicating slight variations in the understanding of God's name and the familial relationship.
וַיַּצֵּ֧ל אֱלֹהִ֛ים אֶת־ מִקְנֵ֥ה אֲבִיכֶ֖ם וַיִּתֶּן־ לִֽי׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויצל יהוה את מקנה אביכן ויתן לי
2 words differ from the Masoretic Text: יהוה (YHWH), אביכן (father)
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 Genesis 31:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
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…
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 — ParticleHTo
מִקְנֶה (miqneh) refers to cattle or livestock, specifically domestic animals that can be purchased. It encompasses general terms for herds and flocks, including cows, sheep, and goats. The word is derived from a root meaning 'something bought' and relates to property and possession.
מִקְנֶה 76 n.m. cattle
base
H4735 מִקְנֶה cattle
4735 miqneh mik-neh'
from 7069; something bought, i.e. property, but only
livestock; abstractly, acquisition:--cattle, flock, herd,
possession, purchase, substance.
see HEBREW for 07069
מִקְנֶה (miq.neh) — livestock.
1) cattle, livestock
1a) cattle, livestock
1a1) in general of a purchasable domestic animal
1b) cows, sheep, goats (in herds and flocks)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs