Psalms 74:14 — Word Study
WLCאַתָּ֣ה רִ֭צַּצְתָּ רָאשֵׁ֣י לִוְיָתָ֑ן תִּתְּנֶ֥נּוּ מַ֝אֲכָ֗ל לְעָ֣ם לְצִיִּֽים׃
BSA◂Youʼattâh [the Almighty, all-powerful] crushedrâtsats■ [to break or shatter, as in a great victory] the headsrôʼsh [the topmost part of the body] of Leviathanlivyâthân [a massive sea creature] You fed himnâthan▸ [to give as food, to provide sustenance, Leviathan, the sea monster] to the creaturesʻam [wild beasts, desert dwellers] of the deserttsîyîy [wilderness, a desolate place]
| Greek | English | Parsing |
|---|---|---|
| אַתָּ֣ה | you | Pronoun |
| רִ֭צַּצְתָּ | you crushed | Verb, Piel, perfect second person masculine singular |
| רָאשֵׁ֣י | [the] heads of | Noun common, masculine plural construct |
| לִוְיָתָ֑ן | Leviathan | Noun |
| תִּתְּנֶ֥נּוּ | you gave it | Verb qal imperfect second person masculine singular, suffix |
| מַ֝אֲכָ֗ל | food | Noun common, masculine singular absolute |
| לְעָ֣ם | to a people | Preposition, noun common masculine singular absolute |
| לְצִיִּֽים׃ | to desert-dwellers | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You crushed the heads of Leviathan; You fed him to the creatures of the desert. |
| KJV | Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness. |
| ASV | Thou brakest the heads of leviathan in pieces; Thou gavest him to be food to the people inhabiting the wilderness. |
| YLT | Thou hast broken the heads of leviathan, Thou makest him food, For the people of the dry places. |
| WEB | You broke the heads of Leviathan in pieces. You gave him as food to people and desert creatures. |
| BBE | The heads of the great snake were crushed by you; you gave them as food to the fishes of the sea. |
Where they part company is in תִּתְּנֶ֥נּוּ — see How Translations Differ.
The sentence presents a main action followed by a subordinate action, illustrating God's decisive victory and provision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbרָצַץ
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 74:14
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 Sovereignty Over Creationgenerated
Psalm 74:14 is a declaration of God's power, illustrating His control over chaotic forces represented by Leviathan. The psalmist recalls God's past acts of deliverance, highlighting His ability to conquer formidable adversaries and sustain life in the wilderness. This theme resonates throughout the psalm, emphasizing God's authority over nature and His provision for His creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 104:25–26 | Here is the sea, vast and wide, teeming with creatures beyond number, living things both great and small. |
| 2 | Job 3:8 | May it be cursed by those who curse the day — those prepared to rouse Leviathan. |
| 3 | Job 41:1–34 | “Can you pull in Leviathan with a hook or tie down his tongue with a rope? |
| 4 | Isaiah 27:1 | In that day the LORD will take His sharp, great, and mighty sword, and bring judgment on Leviathan the fleeing serpent —Leviathan the coiling serpent—and He will slay the dragon of the sea. |
| 5 | Revelation 20:2 | He seized the dragon, that ancient serpent who is the devil and Satan, and bound him for a thousand years. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — רִ֭צַּצְתָּ, Ri.tzatz.tagenerated
The verb רָצַץ (ratsats) means to crush, reflecting actions that break or shatter with force. It indicates a decisive victory over an enemy, conveying both physical and metaphorical implications of oppression or defeat.
In this verse, it underscores God's power as He crushes the heads of Leviathan, a symbol of chaos and opposition. The Piel form of the verb emphasizes the intensity of the action, suggesting a thorough and complete act of crushing.
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 רִ֭צַּצְתָּ governs the clause, with two additional verbs following: תִּתְּנֶ֥נּוּ and מַ֝אֲכָ֗ל, creating a structure where God is both the subject and the actor in the actions described.
The sentence's structure emphasizes God's direct involvement in both the crushing and the feeding, showcasing His sovereignty and provision. The Hebrew word order places emphasis on God's actions, highlighting His power over Leviathan and the creatures of the desert.
Septuagint Backgroundgenerated
The Septuagint translates רִ֭צַּצְתָּ as συνέθλασας, meaning 'you crushed', which aligns closely with the Hebrew meaning of decisively breaking something.
This choice of word in the Septuagint reinforces the understanding of God's overwhelming power in defeating chaos, while also reflecting the Greek translators' interpretation of the text.
In plain words — the whole versegenerated
Psalm 74:14 describes how God crushed Leviathan, a powerful sea creature, and provided it as food for desert-dwelling creatures. This verse illustrates God's might over chaos and His ability to provide for His creation.
Frequently Asked Questionsgenerated
Leviathan symbolizes chaos and opposition to God, often interpreted as a powerful sea monster or dragon.
This imagery emphasizes God's control over creation, showing that even the most formidable creatures are subject to His will and can serve a purpose in the ecosystem.
The verse illustrates God's ultimate authority over chaotic forces, demonstrating His power to conquer and provide, reinforcing the theme of divine sovereignty throughout the psalm.
We learn about God's power to overcome challenges and His provision for all creatures, reminding us of His care for creation.
Reflection Questionsgenerated
- How does understanding God's power over chaos affect my view of challenges in my life?
- In what ways can I recognize God's provision in my daily needs?
- What does it mean for me to trust in God's sovereignty when facing difficulties?
- How can I reflect God's care for creation in my own life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, using it to discuss God's power and the nature of evil, as seen in the writings of Cyril of Jerusalem and Augustine of Hippo.
For since the children are partakers of flesh and blood, He also Himself likewise partook of the same (Hebrews 2.14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus…Early Church Fathers on Psalms 74 →
What more after the heads of dragons? For those dragons have their chief, and he is himself the first great dragon. And concerning him what has He done that has wrought Salvation in the midst of the earth? Hear: "You have broken the head…Early Church Fathers on Psalms 74 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 74:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou breakest the heads of leviathan in pieces,.... A large fish, generally thought to be the whale, by some the crocodile, described in Job 41:1 to which the king of Egypt or Babylon is compared,
Read John Gill on Psalms 74 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness. Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.
Read Robert Jamieson on Psalms 74 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe heads, i.e. the head; called heads, partly for the greatness of this beast, as that great monster is called beasts, , for the same reason; and partly for the several heads or princes who were and acted under his influence. Leviathan; Pharaoh. To the people inhabiting the wilderness, Heb. to the people in or of the desert; either, 1. To the Israelites then in the wilderness, to whom the destruction of Pharaoh and his host was meat, i.e. matter of great support and refreshment. Or, 2. To those savage people to whom they were meat, because they lived upon fishes, and might eat those very fishes which had devoured Pharaoh’ s host in the bottom of the sea. Or rather, 3. To those ravenous…
Read Matthew Poole on Psalms 74 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 74:14 Thou brakest the heads of leviathan in pieces, [and] gavest him [to be] meat to the people inhabiting the wilderness.Ver. 14. Thou brakest the heads of leviathan] i.e. Of Pharaoh himself. See Isaiah 26:1 Ezekiel 29:3. Egypt is situated between two seas; and a great part of it overflowed by the river Nile. Pharaoh, therefore, is fitly compared to the master fish, and his captains to crocodiles. And gavest him to be meat to the people inhabiting the wilderness] i.e. To the birds and wild beasts, who fed upon the dead carcases of the Egyptians cast upon the shore; the Israelites having first taken the spoil of them, whereby they were provided of many necessaries for their voyage…
Read John Trapp on Psalms 74 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Leviathan.—See last note. And gavest him . . .—The crocodile was eaten by the people of Elephantine (Herod. ii. 69), but there is no allusion here to that custom, nor to the Ichthyophagi mentioned by Agatharchides, nor to the Æthiopians (as in the LXX.). It is the Egyptian corpses thrown up by the Red Sea that are to be devoured (comp. Ezekiel 29:3-5) by the “wild beasts,” called here “people,” as the ants and conies are (Proverbs 30:25-26).
Read Charles John Ellicott on Psalms 74 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The heads of leviathan] Leviathan might be intended here as a personification of the Egyptian government; and its heads, Pharaoh and his chief captains. To the people inhabiting the wilderness.] Probably meaning the birds and beasts of prey. These were the people of the wilderness, which fed on the dead bodies of the Egyptians, which the tides had cast ashore. The Vulgate, Septuagint, AEthiopic, and Arabic read, "Thou hast given him for meat to the Ethiopians," or Abyssinians.
Read AdamClarke on Psalms 74 →CambridgeThe Cambridge Bible for Schools and Colleges14. Thou brakest &c. Thou didst crush … thou didst give him &c. The dead bodies of the Egyptians were cast up on the shore (Exodus 14:30) to be devoured by the wild beasts of the desert. Cp. Ezekiel 29:3-5. For ‘people’ applied to animals cp. Proverbs 30:25-26.
Read Cambridge on Psalms 74 →Albert Barnes1798–1870Barnes' Notes on the BibleThou brakest the heads of leviathan in pieces - On the meaning of the word “leviathan,” see the notes at Job 41:1. The word is used here as descriptive of sea monsters.
Read Albert Barnes on Psalms 74 →The verse in English, compared — 16 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
You crushed the heads of Leviathan; You fed him to the creatures of the desert.
You broke the heads of Leviathan in pieces. You gave him as food to people and desert creatures.
You crushed the heads of Leviathan; You fed him to the creatures of the desert.
You crushed the heads of Leviathan; you fed him to the people who live along the coast.
Tyndale line
Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.
Thou brakest the heads of leviathan in pieces; Thou gavest him to be food to the people inhabiting the wilderness.
Thou brakest the heads of leviathan in pieces, thou gavest him to be meat to the people inhabiting the wilderness.
Thou didst break the head of leviathan in pieces, and didst give him to be food to the people inhabiting the wilderness.
Thou brakest the head of Liuiathan in pieces, and gauest him to be meate for the people in wildernesse.
Strictly literal
Thou didst break in pieces the heads of leviathan, thou gavest him to be meat to those that people the desert.
Thou hast broken the heads of leviathan, Thou makest him food, For the people of the dry places.
You have broken the heads of leviathan, || You make him food for the people of desert-dwellers.
Thou didst crush the heads of leviathan, and gavest them as food to the people inhabiting the wilderness.
You crushed the heads of leviathan; you fed him to those living in the wilderness.
Simplified
You were the one who crushed the heads of Leviathan, and you gave its body to the desert animals to eat.
The heads of the great snake were crushed by you; you gave them as food to the fishes of the sea.
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 show agreement in most of the wording of this verse, with 7 of the 8 words matched. The Septuagint's word order and articles differ, but the essential meaning remains consistent across both texts.
אַתָּ֣ה רִ֭צַּצְתָּ רָאשֵׁ֣י לִוְיָתָ֑ן תִּתְּנֶ֥נּוּ מַ֝אֲכָ֗ל לְעָ֣ם לְצִיִּֽים׃
7 of the 8 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 74:14
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.
[רָצַץ] vb. crush
Qal crush
Niph. be crushed, broken
Pi. crush in pieces
Pō‛ēl acc. pers.
Hiph. she crushed his skull
Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.
base
H7533 רָצַץ crush
7533 ratsats raw-tsats'
a primitive root; to crack in pieces, literally or
figuratively:--break, bruise, crush, discourage, oppress,
struggle together.
רָצַץ (ra.tsats) — to crush.
1) to crush, oppress
1a) (Qal)
1a1) to crush, get crushed, be crushed
1a2) to crush, oppress (fig)
1a3) crushed (participle passive)
1b) (Niphal) to be crushed, be broken
1c) (Piel)
1c1) to crush in pieces
1c2) to grievously oppress (fig)
1d) (Poel) to oppress (fig)
1e) (Hiphil) to crush
1f) (Hithpoel) to crush each other
V-Piel-Perf-2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-mp — Noun common · masculine plural constructHNcmpc
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…
לִוְיָתָן (livyathan) refers to a serpent or dragon, often interpreted as a sea monster like a crocodile. It may also symbolize a constellation or represent a mythical creature. The term is derived from a root meaning 'wreathed animal' and carries connotations of mourning, though its exact meaning remains uncertain.
לִוְיָתָן n.m. serpent, dragon, leviathan, poet. and rare
base
H3882 לִוְיָתָן serpent, dragon, leviathan, poet. and rare
3882 livyathan liv-yaw-thawn'
from 3867; a wreathed animal, i.e. a serpent (especially the
crocodile or some other large sea- monster); figuratively, the
constellation of the dragon; also as a symbol of
Bab.:--leviathan, mourning.
see HEBREW for 03867
לִוְיָתָן (liv.ya.tan) — Leviathan.
a sea monster, dragon
1a) large aquatic animal such as crocodile
1b) perhaps the extinct dinosaur, plesiosaurus, exact meaning unknown,
1c) a mythical or proverbial creature
N-ms — NounHNtmsa
le-vi'-a-than (liwyathan (Job 41:1-34), from [~lawah, "to fold"; compare Arabic name of the wry neck, Iynx torquilla, abu-luwa, from kindred lawa, "to bend"):
(1) The word "leviathan" also occurs in Isa 27:1, where it is characterized as "the swift serpent .... the crooked serpent"; in Ps 104:26, where a marine monster is indicated; also in Ps 74:14 and Job 3:8. The description in Job 41 has been thought by some to refer to the whale, but while the whale suits better the expressions denoting great strength, the words apply best on the whole to the crocodile. Moreover, the whale is very seldom found in the Mediterranean…
Leviathan
A transliterated Hebrew word (livyathan), meaning “twisted,” “coiled.” In Job 3:8, Revised Version, and marg. of Authorized Version, it denotes the dragon which, according to Eastern tradition, is an enemy of light; in 41:1 the crocodile is meant; in Ps. 104:26 it “denotes any large animal that moves by writhing or wriggling the body, the whale, the monsters of the deep.” This word is also used figuratively for a cruel enemy, as some think “the Egyptian host, crushed by the divine power, and cast on the shores of the Red Sea” (Ps. 74:14). As used in Isa. 27:1, “leviathan the piercing [R.V. ‘swift’] serpent, even leviathan that crooked [R.V. marg. ‘winding’]…
(jointed monster) occurs five times in the text of the Authorized Version, and once in the margin of (Job 3:8) where the text has "mourning." In the Hebrew Bible the word livyathan , which is, with the foregoing exception, always left untranslated in the Authorized Version, is found only in the following passages: (Job 3:8; 41:1; Psalms 74:14; 104:26; Isaiah 27:1) In the margin of (Job 3:8) and text of (Job 41:1) the crocodile is most clearly the animal denoted by the Hebrew word. (Psalms 74:14) also clearly points to this same saurian. The context of (
Ps 74:14 104:26, an aquatic monster described in the book of Job, Job 41:1-34. Probably the animal denoted is the crocodile, the terror of the Nile; as BEHEMOTH, in Job 40:1-24, is the hippopotamus of the same river.
The crocodile is a native of the Nile, and other Asiatis and African rivers; in some instances even thirty feet in length; of enormous voracity and strength, as well as fleetness in swimming; attacks mankind and the largest animals, with most daring impetuosity; when taken by means of a powerful net, will often overturn the boats that surround it; has proportionally the largest mouth of all monsters whatever; moves both its jaws alike, the upper of which has not less than thirty-six, and the lower thirty sharp, but…
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 | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3ms
מַאֲכָל (ma'akal) means 'food' and encompasses a range of edibles including fruit, meat, and provisions. It is derived from the root word for eating. The term appears in contexts related to nourishment, as noted in Judges 14:14.
מַאֲכָל 30 n.m. Ju 14:14 (f. Hb 1:16) food
base
H3978 מַאֲכָל food
3978 ma'akal mah-ak-awl'
from 398; an eatable (includ. provender, flesh and
fruit):--food, fruit, ((bake-)) meat(-s), victual.
see HEBREW for 0398
מַאֲכָל (ma.a.khal) — food.
food, fruit, meat
HNcmsa — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
צִי (tsiyiy) refers to a wild beast, specifically a desert-dweller or a creature that cries or yelps. The term is linked to nomadic or wilderness habitats, but the exact identity of the beast is not clearly defined. It is derived from a related word, צִי (tsiy), which emphasizes its connection to the desert.
[צִי] n.m. a wild beast, prop. either desert-dweller, or crier, yelper
base
H6728 [צִי] a wild beast, prop. either desert-dweller, or crier, yelper
6728 tsiyiy tsee-ee'
from the same as 6723; a desert-dweller, i.e. nomad or wild
beast:--wild beast of the desert, that dwell in (inhabiting)
the wilderness.
see HEBREW for 06723
צִי (tsiy.yi) — wild beast.
1) a wild beast, desert-dweller, crier, yelper
1a) a specific wild beast but not certainly identified
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa