1 Kings 3:25 — Word Study
WLCוַיֹּ֣אמֶר הַמֶּ֔לֶךְ גִּזְר֛וּ אֶת־ הַיֶּ֥לֶד הַחַ֖י לִשְׁנָ֑יִם וּתְנ֤וּ אֶֽת־ הַחֲצִי֙ לְאַחַ֔ת וְאֶֽת־ הַחֲצִ֖י לְאֶחָֽת׃
BSAand the kingmelek [ruler, monarch] declaredʼâmar▸ Cutgâzar [divide, separate] the livingchay [alive, breathing] childyeled [youth, young one] in twoshᵉnayim [into halves] and givenâthan [bestow, grant] halfchêtsîy [one part, a portion] to oneʼechâd [a single person, an individual] and halfchêtsîy [the other part, a share] to the otherʼechâd [the second person, another]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הַמֶּ֔לֶךְ | the king | Particle, noun common masculine singular absolute |
| גִּזְר֛וּ | cut | Verb, Qal, imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| הַיֶּ֥לֶד | the child | Particle, noun common masculine singular absolute |
| הַחַ֖י | living | Particle |
| לִשְׁנָ֑יִם | into two | Preposition, noun common both dual absolute |
| וּתְנ֤וּ | and give | Conjunction, verb qal imperative second person masculine plural |
| אֶֽת־ | the object marker | Particle |
| הַחֲצִי֙ | half | Particle, noun common masculine singular absolute |
| לְאַחַ֔ת | to one | Preposition, noun common feminine singular absolute |
| וְאֶֽת־ | and the object marker | Conjunction, particle |
| הַחֲצִ֖י | half | Particle, noun common masculine singular absolute |
| לְאֶחָֽת׃ | to one | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and the king declared, “Cut the living child in two and give half to one and half to the other.” |
| KJV | And the king said, Divide the living child in two, and give half to the one, and half to the other. |
| ASV | And the king said, Divide the living child in two, and give half to the one, and half to the other. |
| YLT | and the king saith, 'Cut the living child into two, and give the half to the one, and the half to the other.' |
| WEB | The king said, “Divide the living child in two, and give half to the one, and half to the other.” |
| BBE | And the king said, Let the living child be cut in two and one half given to one woman and one to the other. |
The translations agree on the king's command to cut the child, with no significant differences in interpretation.
The sentence centers around the king's declaration, with commands following that detail his directive.
5 commentators on this verse
Gill, Poole, Trapp, AdamClarke & more — read them ›
clause
verbאָמַר
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 — 1 Kings 3:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment of Solomongenerated
1 Kings 3:25 presents a dramatic moment where King Solomon must resolve a dispute between two women claiming to be the mother of the same child. His solution, to cut the child in two, serves as a test to reveal the true mother’s identity. This story illustrates Solomon's wisdom and his ability to discern truth from deception, a theme that resonates throughout his reign.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:8 | do not bring hastily to court. Otherwise, what will you do in the end when your neighbor puts you to shame? |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — גִּזְר֛וּ, giz.Rugenerated
The verb גָּזַר (gazar) means 'to cut' or 'to divide.' It is an imperative form, indicating a command directed at others. The usage here conveys a decisive action that is both shocking and revealing.
This word is often associated with actions of separation or division, whether in a literal sense, such as cutting objects, or in a metaphorical sense, like making judgments. In this context, it underscores the gravity of the king's command.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV, ASV, YLT, WEB, and BBE, all agreeing on the core directive of the king's command.
Sentence Structuregenerated
The main verb יֹּ֣אמֶר governs the entire clause, with the command following directly. The structure emphasizes the king's authority and the immediacy of his decision.
The sentence unfolds with a series of commands, illustrating the king's decisive nature. The imperative verbs create a sense of urgency and gravity in the situation.
Septuagint Backgroundgenerated
The Septuagint translates גִּזְר֛וּ as διέλετε, which means 'to divide' or 'to cut apart.' This choice aligns closely with the Hebrew meaning, emphasizing the act of division in the context of the narrative.
This translation captures the essence of the king's command while reflecting the Greek language's nuances.
In plain words — the whole versegenerated
1 Kings 3:25 describes King Solomon's command to cut the living child in two to reveal the true mother. This dramatic moment highlights Solomon's wisdom in making a difficult judgment, as the real mother immediately reveals her love for the child.
Frequently Asked Questionsgenerated
The command to cut the child in two is a test designed to reveal the true mother's identity through her reaction, showcasing Solomon's profound understanding of human nature.
Solomon's drastic solution was meant to provoke a response that would expose the genuine love of the true mother, demonstrating his cleverness in resolving the dispute.
This story illustrates the importance of discernment in justice, as true wisdom often requires understanding the deeper motivations behind people's actions.
The narrative highlights that effective leadership involves not just making decisions, but understanding the hearts of people and the complexities of their situations.
Reflection Questionsgenerated
- How do you think the true mother felt when faced with the king's command?
- What does this story teach us about the nature of true love and sacrifice?
- In what ways can we apply Solomon's wisdom in our own decision-making?
- How can we better understand the motivations of others in our interactions?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Kings 3:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king said,.... To one of his officers: divide the living child in two; not that he meant it should be actually done, though it might at first be thought he really intended it, and so strike
Read John Gill on 1 Kings 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe said this with seeming sincerity and earnestly, though with a design far above the reach of the two women or of the people present, who probably with admiration and horror expected the execution of it.
Read Matthew Poole on 1 Kings 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 3:25 And the king said, Divide the living child in two, and give half to the one, and half to the other.Ver. 25. Divide the living child in two.] This he spake for trial, and that he might make nature speak in the true mother. The like is recorded of Claudius Caesar, and of Galba, of Charles the Great, and of Alphonsus of Arragon, when but newly come to his crown. And give half to the one, &c.] So the Arminians would divide man’ s salvation between God’ s free grace and man’ s free will; Papists between Christ and their own good works. Some appearance of evil is not to be disliked.
Read John Trapp on 1 Kings 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Divide the living child in two] This was apparently a very strange decision, and such as nothing could vindicate had it been carried into execution; but Solomon saw that the only way to find out the real mother was by the affection and tenderness which she would necessarily show to her offspring. He plainly saw that the real mother would rather relinquish her claim to her child than see it hewn in pieces before her eyes, while it was probable the pretender would see this with indifference. He therefore orders such a mode of trial as would put the maternal affection of the real mother to the utmost proof; the plan was tried, and it succeeded. This was a proof of his sound judgment…
Read AdamClarke on 1 Kings 3 →CambridgeThe Cambridge Bible for Schools and Colleges25. Divide the living child] According to Josephus, the order of the king was that both the living and the dead child should be divided and half of either be given to each mother. But this was not in Solomon’s thought. He was not wishing to make a fair division of the two children, but, by threatening the living one, to bring to light the maternal feeling and so to find out to which of them it really belonged.
Read Cambridge on 1 Kings 3 →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
and the king declared, “Cut the living child in two and give half to one and half to the other.”
The king said, “Divide the living child in two, and give half to the one, and half to the other.”
and the king declared, “Cut the living child in two and give half to one and half to the other.”
The king then said, “Cut the living child in two, and give half to one and half to the other!”
Tyndale line
And the king said, Divide the living child in two, and give half to the one, and half to the other.
And the king said, Divide the living child in two, and give half to the one, and half to the other.
And the king said, Divide the living child in two, and give half to the one, and half to the other.
And the king said, Divide the living child in two, and give half to the one, and half to the other.
And the King sayde, Deuide ye the liuing child in twaine, and giue the one halfe to the one, and the other halfe to the other.
Strictly literal
And the king said, Divide the living child in two, and give half to the one, and half to the other.
and the king saith, 'Cut the living child into two, and give the half to the one, and the half to the other.'
and the king says, “Cut the living child into two, and give half to one, and half to the other.”
And the king said, Hew the living child in two, and give the one half to one, and the other half to the other.
Then the king said, “Divide the living child in two, and give half to this woman and half to the other.”
From the Latin
Divide, said he, the living child in two, and give half to the one, and half to the other.
Simplified
“Cut the child that's alive in two, and give half to one woman and half to another,” he commanded.
And the king said, Let the living child be cut in two and one half given to one woman and one to the other.
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 12 of the 14 words matched. The Septuagint's word order differs, but the essential meaning remains consistent with the Hebrew text.
וַיֹּ֣אמֶר הַמֶּ֔לֶךְ גִּזְר֛וּ אֶת־ הַיֶּ֥לֶד הַחַ֖י לִשְׁנָ֑יִם וּתְנ֤וּ אֶֽת־ הַחֲצִי֙ לְאַחַ֔ת וְאֶֽת־ הַחֲצִ֖י לְאֶחָֽת׃
12 of the 14 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 1 Kings 3:25
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
גָּזַר (gazár) is a Hebrew verb meaning to cut or divide. It encompasses a range of actions including cutting down, cutting off, and making decrees. The word can also imply destruction or exclusion. Notably, it is used in contexts such as dividing the Red Sea, indicating its significance in biblical narratives.
גָּזַר vb. cut, divide
Qal
divide, cut in two
divide the Red Sea
cut down
cut off (piece of meat to eat, but obj. not expr.)
cut off, i.e. destroy, exterminate
decree
Niph.
be cut off, separated, excluded
be cut off = destroyed, exterminate
be decreed
base
H1504 גָּזַר cut, divide .. divide, cut in two
. divide the Red Sea
. cut down
. cut off (piece of meat to eat, but obj. not expr.)
. cut off, i.e. destroy, exterminate
. decree
. . be cut off, separated, excluded
. be cut off = destroyed, exterminate
. be decreed
1504 gazar gaw-zar'
a primitive root; to cut down or off; (figuratively) to
destroy, divide, exclude, or decide:--cut down (off), decree,
divide, snatch.
גָּזַר (ga.zar) — to cut.
1) to cut, divide, cut down, cut off, cut in two, snatch, decree
1a) (Qal)
1a1) to cut in two, divide
1a2) to cut down
1a3) to cut off, destroy, exterminate
1a4) to decree
1b) (Niphal)
1b1) to be cut off, separated, excluded
1b2) to be destroyed, cut off
1b3) to be decreed
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Art | Adj — ParticleHTd/Aamsa
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Prep | Adj — Preposition · noun common both dual absoluteHR/Ncbda
too.
See NUMBER.
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-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
(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…
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
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
haf.
See NUMBER.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Prep | Adj — Preposition · noun common feminine singular absoluteHR/Ncfsa
wun.
See NUMBER.
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)
HC/To — Conjunction · particleHC/To
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
haf.
See NUMBER.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Prep | Adj — Preposition · noun common feminine singular absoluteHR/Ncfsa
wun.
See NUMBER.