Hosea 9:14 — Word Study
WLCתֵּן־ לָהֶ֥ם יְהוָ֖ה מַה־ תִּתֵּ֑ן תֵּן־ לָהֶם֙ רֶ֣חֶם מַשְׁכִּ֔יל וְשָׁדַ֖יִם צֹמְקִֽים׃
BSAGivenâthan O LORDYᵉhôvâh [Yehovah, The covenant Name of God] whatmâh [in what manner] will You givenâthan▸ Givenâthan wombsrechem [a barren womb, without children] that miscarryshâkôl [be bereaved, suffer loss] and breastsshad [swollen, for nursing] that dry uptsâmaq△ [shrivel, wither away]
| Greek | English | Parsing |
|---|---|---|
| תֵּן־ | give | Verb, Qal, imperative second person masculine singular |
| לָהֶ֥ם | to them | Preposition, suffix |
| יְהוָ֖ה | O Yahweh | Noun proper |
| מַה־ | what? | Pronoun |
| תִּתֵּ֑ן | will you give | Verb, Qal, imperfect second person masculine singular |
| תֵּן־ | give | Verb, Qal, imperative second person masculine singular |
| לָהֶם֙ | to them | Preposition, suffix |
| רֶ֣חֶם | a womb | Noun common, masculine singular absolute |
| מַשְׁכִּ֔יל | [which] miscarry | Verb, Hiphil, participle (active) masculine singular |
| וְשָׁדַ֖יִם | and breasts | Conjunction, noun common masculine dual absolute |
| צֹמְקִֽים׃ | [which] dry up | Verb, Qal, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Give them, O LORD— what will You give? Give them wombs that miscarry and breasts that dry up! |
| KJV | Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts. |
| ASV | Give them, O Jehovah—what wilt thou give? give them a miscarrying womb and dry breasts. |
| YLT | Give to them, Jehovah — what dost Thou give? Give to them miscarrying womb, and dry breasts. |
| WEB | Give them—Yahweh what will you give? Give them a miscarrying womb and dry breasts. |
| BBE | O Lord, what will you give them? Give them bodies which may not give birth and breasts without milk. |
The translations agree on the core elements of the verse, particularly in the request for barrenness and loss.
The structure features a main command followed by a question and two additional commands, emphasizing the urgency of the speaker's plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Hosea 9:14
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 — God's Judgment on Israelgenerated
Hosea 9:14 is a plea for divine judgment against Israel, reflecting the consequences of their unfaithfulness to God. The prophet Hosea articulates a desire for God to give a severe punishment, symbolized by barrenness and loss, which serves as a metaphor for the spiritual state of the people. This verse is part of a larger context where God expresses His displeasure with Israel's actions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 9:13–16 | I have seen Ephraim, like Tyre, planted in a meadow. But Ephraim will bring out his children for slaughter. |
| 2 | Matthew 24:19 | How miserable those days will be for pregnant and nursing mothers! |
| 3 | Mark 13:17 | How miserable those days will be for pregnant and nursing mothers! |
| 4 | Luke 21:23 | How miserable those days will be for pregnant and nursing mothers! For there will be great distress upon the land and wrath against this people. |
| 5 | Luke 23:29 | Look, the days are coming when people will say, ‘Blessed are the barren women, the wombs that never bore, and breasts that never nursed!’ |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תֵּן־, ten-generated
The word תֵּן (ten) is an imperative form of the verb נָתַן (natan), meaning 'to give.' It is commonly used throughout the Hebrew Bible to express the act of giving or bestowing something. In this verse, it conveys a direct command to God, emphasizing the urgency of the request for judgment.
As an imperative, this form indicates a strong desire or command, showing the intensity of the speaker's plea. The use of תֵּן at the beginning of the verse sets the tone for the entire request, framing it as a call for action from 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 verse consists of multiple clauses, beginning with the imperative תֵּן (give), which governs the subsequent requests. The structure is built around a series of commands directed at God, emphasizing the urgency and severity of the speaker's plea.
The use of questions, such as מַה־ (what?), introduces a reflective tone, prompting consideration of God's response. The repetition of תֵּן throughout the verse reinforces the intensity of the request.
Septuagint Backgroundgenerated
The Septuagint translates the imperative תֵּן as δὸς (dōs), which also means 'give.' This choice maintains the imperative nature of the request, aligning closely with the Hebrew intent.
The LXX captures the essence of the Hebrew plea, emphasizing the call for divine action in response to Israel's unfaithfulness.
In plain words — the whole versegenerated
Hosea 9:14 is a request for God to give severe judgments to the people of Israel, asking for barrenness and loss as consequences of their actions. This reflects the broader theme of God's displeasure with Israel's unfaithfulness, as seen in the surrounding verses.
Frequently Asked Questionsgenerated
It symbolizes the loss and judgment that Israel will face due to their unfaithfulness to God.
This question reflects a sense of urgency and expectation for God's response to the people's actions.
It highlights the consequences of Israel's sin and the seriousness of their relationship with God.
It represents the loss of nourishment and care, further emphasizing the severity of the judgment being requested.
Reflection Questionsgenerated
- In what ways do I see the consequences of unfaithfulness in my own life or community?
- How can I better understand the severity of God's judgments as expressed in the prophets?
- What does this verse teach about the relationship between actions and consequences?
- How can I apply the lessons from Hosea's plea in my own prayers and requests to God?
The early church on this verse — how the Fathers read it
The verse is referenced by Jerome, who interprets it as a plea for divine judgment, emphasizing the severity of the request.
"Give them, Lord: what will you give them? Give them a womb without children" (Vulg. "sons"), and dry breasts" LXX similarly.Early Church Fathers on Hosea 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 9:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive them, O Lord: what wilt thou give them?.... The prophet foreseeing the butchery and destruction of their children, his heart ached for them; and, to show his tender affection for this people,
Read John Gill on Hosea 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts. Give them, O Lord: what wilt thou give? As if overwhelmed by feeling, he deliberates with God what is most desirable.
Read Robert Jamieson on Hosea 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGive them, O Lord; it is an abrupt but very pathetical speech of one that shows his trouble for the state of a sinking, undone nation, it is an intercession for them. What wilt thou give? as if he should say he knew not what to ask, or how to pray for them; he knew God had peremptorily determined to punish them with a total extermination, and in a most dreadful manner, as described . Now give some mercy. Give them a miscarrying womb; the days are coming when the barren womb will be a blessing; give this, O Lord; it is less misery to have none, than to have all our children murdered by a barbarous enemy, . Dry breasts; not to starve the children born, but it is a further explication of the…
Read Matthew Poole on Hosea 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 9:14 Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts. Ver. 14. Give them, O Lord: what wilt thou give?] This question implieth abundance of affection in the prophet, praying for this forlorn people devoted to destruction. It is the property of gracious spirits to be more sensible of, and more deeply affected with, the calamities that are coming upon the wicked, than those wicked ones themselves are; as Daniel was for Nebuchadnezzar, whose dream he had interpreted, Daniel 4:19, and as Habakkuk was for the Chaldeans, whose destruction he had afore prophesied, Habakkuk 3:16. Hosea likewise (out of great commiseration of Ephraim’ s direful and dreadful…
Read John Trapp on Hosea 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Better universal childlessness than that the off-spring should be exposed to so terrible a fate. Compare this with our Lord’s words: “Blessed are the barren, and the wombs that never bare,” &c.
Read Charles John Ellicott on Hosea 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Give them, O Lord: what wilt thou give?] There is an uncommon beauty in these words. The prophet, seeing the evils that were likely to fall upon his countrymen, begins to make intercession for them; but when he had formed the first part of his petition, "Give them, O Lord!" the prophetic light discovered to him that the petition would not be answered and that God was about to give them something widely different. Then changing his petition, which the Divine Spirit had interrupted, by signifying that he must not proceed in his request, he asks the question, then, "What wilt thou give them?" and the answer is, "Give them a miscarrying womb, and dry breasts." And this he is commanded…
Read AdamClarke on Hosea 9 →CambridgeThe Cambridge Bible for Schools and Colleges14. The prophet recognizes the necessity of a judgment, but pleads for a mitigation. Love for his people burns within him, and prompts him to do all that is consistent with his moral perceptions and the revelation made to him. Comp. the conduct of Moses in a similar case, Exodus 32:11-14. what wilt thou give them?] The prophet considers what he had best ask for. He is a patriot, but he is also a prophet; he loves his nation with a feminine tenderness, but in zeal for his God he is not inferior to Amos or Isaiah. Hence his momentary perplexity. And yet this is perhaps too literal an interpretation. Rather is it, to use Ewald’s language, ‘a paroxysm of despair.’ Better were it that the…
Read Cambridge on Hosea 9 →Albert Barnes1798–1870Barnes' Notes on the BibleGive them a miscarrying womb - The prophet prays for Israel, and debates with himself what he can ask for, amid this their determined wickedness, and God’s judgments.
Read Albert Barnes on Hosea 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
Give them, O LORD— what will You give? Give them wombs that miscarry and breasts that dry up!
Give them—Yahweh what will you give? Give them a miscarrying womb and dry breasts.
Give them, O LORD—what will You give? Give them wombs that miscarry and breasts that dry up!
Give them, O Lord – what will you give them? Give them wombs that miscarry, and breasts that cannot nurse!
Tyndale line
Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.
Give them, O Jehovah—what wilt thou give? give them a miscarrying womb and dry breasts.
Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.
Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.
O Lord, giue them: what wilt thou giue them? giue them a baren wombe and drie breasts.
Strictly literal
Give them, Jehovah — what wilt thou give? — give them a miscarrying womb and dry breasts.
Give to them, Jehovah — what dost Thou give? Give to them miscarrying womb, and dry breasts.
Give to them, YHWH—what do You give? Give to them miscarrying womb, and dry breasts.
Give them, O Lord, what thou wilt give! give them a miscarrying womb and dried-up breasts.
Give them, Yahweh—what will you give them? Give them a miscarrying womb and breasts that give no milk.
From the Latin
Give them, O Lord. What wilt thou give them? Give them a womb without children, and dry breasts.
Simplified
Give them—well, Lord, what should you give them? Give them wombs that miscarry and dry breasts.
O Lord, what will you give them? Give them bodies which may not give birth and breasts without milk.
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, with all 11 words matched in the Hebrew and Greek. The Dead Sea Scrolls fragment shows partial agreement, with some words restored by an editor, indicating consistency in the core message across these ancient texts.
תֵּן־ לָהֶ֥ם יְהוָ֖ה מַה־ תִּתֵּ֑ן תֵּן־ לָהֶם֙ רֶ֣חֶם מַשְׁכִּ֔יל וְשָׁדַ֖יִם צֹמְקִֽים׃
11 of the 11 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.
[תן] [ל׳הם] [יהוה] [מה] [תתן] [תן] לם י צומקים
9 words of the verse are on this fragment — 2 partly restored, 6 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.
Lexicons — every word in Hosea 9:14
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.
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)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
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
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
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)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
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)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word שָׁכֹל (shakol) primarily means 'to be bereaved' or 'to miscarry,' indicating loss or childlessness. It can refer to causing barrenness or abortion and includes related forms like שָׁכוּל (shakul), meaning 'childless.' The entries reflect a range of meanings associated with loss of children, but there is no significant disagreement among the lexicons.
[שָׁכֹל, שָׁכַל] vb. be bereaved
Qal be bereaved
Pi.
make childless
cause barrenness, or abortion
shew barrenness, or abortion
Hiph. miscarrying womb
base
[שָׁכוּל] adj. childless (through bereavement);—fs. Is 49:21
ref
מְשַׁכֶּ֫לֶת n.f.abstr. barrenness, 2 K 2:21
ref
H7921a שָׁכֹל, שָׁכַל be bereaved .be bereaved
. . make childless
. . cause barrenness, or abortion
. shew barrenness, or abortion
. miscarrying womb
H7921b שָׁכוּל childless H7921c מְשַׁכֶּ֫לֶת n. f. abstr. childless (through bereavement)
7921 shakol shaw-kole'
a primitive root; properly, to miscarry, i.e. suffer
abortion; by analogy, to bereave (literally or
figuratively):--bereave (of children), barren, cast calf
(fruit, young), be (make) childless, deprive, destroy, X
expect, lose children, miscarry, rob of children, spoil.
שָׁכֹל (sha.khol) — be bereaved.
1) to be bereaved, make childless, miscarry
1a) (Qal) to be bereaved
1b) (Piel)
1b1) to make childless
1b2) to cause barrenness, show barrenness or abortion
1b3) to miscarry
1c) (Hiphil) miscarrying (participle)
שָׁכוּל (sha.khul) — childless.
adj
childless (through bereavement)
Also means: shak.kul (שַׁכּוּל "childless" H7909)
מְשַׁכֶּ֫לֶת (me.sha.ke.let) — barenness.
barrenness
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
שַׁד (shad) refers to the female breast, applicable to both humans and animals. The term can also be associated with the variant שֹׁד (shod), which carries the same meaning. The entries indicate that the word is likely derived from another root, but they do not provide further detail on its usage in specific verses.
[שַׁד] n.m. female breast
base
שֹׁד n.m. id. [v.bh.ab]
base
H7699a שַׁד female breast H7699b שֹׁד id. [7699a]
7699 shad shad
or shod {shode}; probably from 7736 (in its original sense)
contracted; the breast of a woman or animal (as
bulging):--breast, pap, teat.
see HEBREW for 07736
שַׁד (shad) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Also means: shod (שֹׁד "breast" H7699B)
שֹׁד (shod) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Conj | N-md — Conjunction · noun common masculine dual absoluteHC/Ncmda
צָמַק (tsamaq) is a primitive root meaning to dry up or shrivel. It specifically refers to the act of drying, with a noted usage in Hosea 9:14 regarding women's breasts. The entries consistently emphasize the concept of drying or shriveling without significant disagreement.
[צָמַק] vb. dry up, shrivel;—Qal Ho 9:14
ref
H6784 צָמַק
6784 tsamaq tsaw-mak'
a primitive root; to dry up:--dry.
צָמַק (tsa.maq) — to shrivel.
1) to dry, dry up, shrivel
1a) (Qal) to shrivel (of women's breasts)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa