Exodus 22:29 — Word Study
WLCמְלֵאָתְךָ֥ וְדִמְעֲךָ֖ לֹ֣א תְאַחֵ֑ר בְּכ֥וֹר בָּנֶ֖יךָ תִּתֶּן־ לִּֽי׃
BSAYou are to givenâthan▸
| Greek | English | Parsing |
|---|---|---|
| מְלֵאָתְךָ֥ | full produce your | Noun common feminine singular construct, suffix |
| וְדִמְעֲךָ֖ | and juice your | Conjunction, noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| תְאַחֵ֑ר | you must delay | Verb, Piel, imperfect second person masculine singular |
| בְּכ֥וֹר | [the] firstborn of | Noun common, masculine singular construct |
| בָּנֶ֖יךָ | sons your | Noun common masculine plural construct, suffix |
| תִּתֶּן־ | you will give | Verb, Qal, imperfect second person masculine singular |
| לִּֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not hold back offerings from your granaries or vats. You are to give Me the firstborn of your sons. |
| KJV | ¶ Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me. |
| ASV | Thou shalt not delay to offer of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto me. |
| YLT | 'Thy fulness and thy liquids thou dost not delay; the first-born of thy sons thou dost give to Me; |
| WEB | “You shall not delay to offer from your harvest and from the outflow of your presses. “You shall give the firstborn of your sons to me. |
| BBE | Do not keep back your offerings from the wealth of your grain and your vines. The first of your sons you are to give to me. |
Where they part company is in the rendering of תְאַחֵ֑ר — see How Translations Differ.
The main clause conveys a direct command, followed by a specific instruction regarding the firstborn, creating a clear structure of obligation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצֹאן
The sentence as the grammar sees it Open the tree ›
1 of 8 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 — Exodus 22:29
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 — Laws Concerning Offeringsgenerated
Exodus 22:29 is part of a series of laws that God gives to the Israelites regarding their conduct and worship. This particular verse emphasizes the importance of not withholding offerings, underscoring the necessity of giving the firstborn of their sons to God. This reflects a broader theme in the Torah about dedicating the first and best to the Lord, as seen in other passages like Exodus 23:16 and Deuteronomy 26:2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:16–19 | You are also to keep the Feast of Harvest with the firstfruits of the produce from what you sow in the field. And keep the Feast of Ingathering at the end of the year, when you gather your produce from the field. |
| 2 | Deuteronomy 26:2–10 | you are to take some of the firstfruits of all your produce from the soil of the land that the LORD your God is giving you and put them in a basket. Then go to the place the LORD your God will choose as a dwelling for His Name, |
| 3 | 2 Kings 4:42 | Now a man from Baal-shalishah came to the man of God with a sack of twenty loaves of barley bread from the first ripe grain. “Give it to the people to eat,” said Elisha. |
| 4 | 2 Chronicles 31:5 | As soon as the order went out, the Israelites generously provided the firstfruits of the grain, new wine, oil, and honey, and of all the produce of the field, and they brought in an abundance—a tithe of everything. |
| 5 | Proverbs 3:9–10 | Honor the LORD with your wealth and with the firstfruits of all your harvest; |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — תְאַחֵ֑ר, te.'a.Chergenerated
The Hebrew word תְאַחֵ֑ר (te.'a.Cher) is a verb in the Piel form, meaning 'to delay' or 'to put off.' It indicates a sense of procrastination or hesitation in fulfilling an obligation. The parsing as imperfect second person masculine singular shows that it addresses the Israelites directly, commanding them not to delay their offerings.
This word carries a weight of responsibility, as it emphasizes the expectation of promptness in giving what belongs to God. In the context of worship, delaying such offerings could signify a lack of reverence or priority given to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the phrase not hold back.
Sentence Structuregenerated
The main clause of the verse is governed by the verb תְאַחֵ֑ר, you must delay, which is followed by two noun phrases: the offerings from your granaries or vats and the firstborn of your sons. The structure indicates a direct command with clear objects of the action.
The Hebrew word order places emphasis on the offerings first, highlighting their importance, before moving to the specific command regarding the firstborn.
Septuagint Backgroundgenerated
The Septuagint translates תְאַחֵ֑ר with πρόβατόν, which means 'to offer' or 'to present.' This choice indicates a focus on the action of giving rather than on the delay itself, suggesting an interpretive nuance in how the command is understood in the Greek tradition.
This translation reflects a broader understanding of the act of offering, emphasizing the necessity of presenting the firstborn promptly to God.
In plain words — the whole versegenerated
Exodus 22:29 instructs the Israelites not to delay in giving their offerings, specifically the firstborn of their sons. This command emphasizes the importance of dedicating the first and best to God, reflecting a consistent theme in the laws of worship throughout the Torah.
Frequently Asked Questionsgenerated
It means that the Israelites are expected to present their offerings promptly, without hesitation, as a sign of their dedication to God.
The firstborn holds a special status in biblical law, representing the best and the first of one's produce or children, symbolizing dedication to God.
This verse is part of a broader set of laws that emphasize the importance of giving the best to God, as seen in other passages like Deuteronomy 26:2.
Different translations emphasize the urgency of the command, with some using 'hold back' and others 'delay,' but all convey the necessity of timely offerings.
Reflection Questionsgenerated
- What does it mean for me to give my 'firstborn' to God in my own life?
- How can I ensure that I am not delaying my commitments to God?
- In what ways can I prioritize my offerings and dedication to God?
- How does understanding the significance of firstfruits affect my view of giving?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the importance of dedicating the first fruits of our lives to God, emphasizing moral and spiritual implications.
Those emotions therefore which are morally good are the first fruits of our senses, whereas the others are of common and indifferent stock.Early Church Fathers on Exodus 22 →
The law says, “You shall not delay in offering your tithes and first fruits.” But grace says, “If you wish to be perfect, go, sell all that you have and give to the poor.”Early Church Fathers on Exodus 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 22:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall not delay to offer the first of thy ripe fruits,.... Which, according to Maimonides (k), were of seven kinds only; for he says, "they do not bring the firstfruits, but of the seven kinds,
Read John Gill on Exodus 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me. Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors.
Read Robert Jamieson on Exodus 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt not delay beyond the times appointed, lest this delay grow to a total neglect. And delay may here be put for neglect, as that word is used, 23:21 ; which may seem to be favoured by the following clause, which commands the giving or offering of the first-born without any mention of the hastening or delaying of it. Thy ripe fruits, Heb thy fulness; and whereas this word is sometimes applied to seed or corn, as , and sometimes to the vintage, as , the circumstances must determine, as it doth in like cases, how it must be taken; which here seem to restrain it to dry fruits, as corn, &c., because it is opposed to liquors; and so all sorts of fruits are comprehended here. Unless you…
Read Matthew Poole on Exodus 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 22:29 Thou shalt not delay [to offer] the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.Ver. 29. Theft shalt not delay.] True obedience is prompt and present, ready and speedy, without demurs and consults. "Wings, and wind in their wings."
Read John Trapp on Exodus 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) The first of thy ripe fruits.—Heb., of thy fulness. “Firstfruits” were the spontaneous tribute of natural piety among almost all nations. They were called by the Greeks ἀπαρχαί, by the Romans primitive. Abel’s offering (Genesis 4:4) was one of the “firstlings of his flock,” and Cain’s probably one of firstfruits. In the present passage it is assumed that firstfruits are due, and the stress is laid upon offering them promptly, without “delay.” Delay would show a grudging spirit. Of thy liquors.—As wine and oil. (Compare Nehemiah 10:37; Nehemiah 10:39.) The firstborn of thy sons.—See the Note on Exodus 13:2; and on the means of redeeming firstborn sons, see Exodus 13:13, and Num. 17:15…
Read Charles John Ellicott on Exodus 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. The first of thy ripe fruits] This offering was a public acknowledgment of the bounty and goodness of God, who had given them their proper seed time, the first and the latter rain, and the appointed weeks of harvest. From the practice of the people of God the heathens borrowed a similar one, founded on the same reason. The following passage from Censorinus, De Die Natali, is beautiful, and worthy of the deepest attention: - Illi enim (majores nostri) qui alimenta, patriam, lucem, se denique ipsos deorum dono habebant, ex omnibus aliquid diis sacrabant, magis adeo, ut se gratos approbarent, quam quod deos arbitrarentur hoc indigere. Itaque cum perceperant fruges, antequam…
Read AdamClarke on Exodus 22 →CambridgeThe Cambridge Bible for Schools and Colleges29–31. A group of fundamental ceremonial injunctions. Jehovah’s customary due from the first annual produce of the threshing-floor and the wine-press to be promptly paid: firstborn males, both of men and animals, to be given to Him; flesh torn of beasts not to be eaten. The laws are stated here tersely and generally: more detailed, and sometimes discrepant, regulations are given in the later codes. 29a. thy fulness and thy trickling thou shalt not delay] A paraphrase is a necessity for English idiom: but it obliterates the characteristic curtness of the original. The two substantives are paraphrased by LXX., no doubt correctly, by ‘the firstfruits of thy threshing-floor and of thy…
Read Cambridge on Exodus 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThe offering of firstfruits appears to have been a custom of primitive antiquity and was connected with the earliest acts of sacrifice. See Genesis 4:3-4.
Read Albert Barnes on Exodus 22 →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
You must not hold back offerings from your granaries or vats. You are to give Me the firstborn of your sons.
“You shall not delay to offer from your harvest and from the outflow of your presses. “You shall give the firstborn of your sons to me.
You must not hold back offerings from your granaries or vats. You are to give Me the firstborn of your sons.
“Do not hold back offerings from your granaries or your vats. You must give me the firstborn of your sons.
Tyndale line
¶ Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.
Thou shalt not delay to offer of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto me.
Thou shalt not delay to offer of the abundance of thy fruits, and of thy liquors. The firstborn of thy sons shalt thou give unto me.
Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the first-born of thy sons shalt thou give to me.
Thine abundance and thy licour shalt thou not keepe backe. The first borne of thy sonnes shalt thou giue me.
Strictly literal
— Thou shalt not delay the fulness of thy [threshing-floor] and the outflow of thy [winepress]. The firstborn of thy sons shalt thou give unto me.
'Thy fulness and thy liquids thou dost not delay; the first-born of thy sons thou dost give to Me;
You do not delay your fullness and your liquids; you give the firstborn of your sons to Me;
(22:28) The first of thy ripe fruits, and of thy liquors, shalt thou not delay to offer; the first-born of thy sons shalt thou give unto me.
You must not hold back offerings from your harvest or your winepresses. You must give to me the firstborn of your sons.
From the Latin
Thou shalt not delay to pay thy tithes and thy firstfruits: thou shalt give the firstborn of thy sons to me.
Simplified
You must not hold on to the required offerings of your produce, olive oil, and wine. You must give me the firstborn of your sons.
Do not keep back your offerings from the wealth of your grain and your vines. The first of your sons you are to give to me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in most respects, with 7 of the 8 words matched. However, the Samaritan Pentateuch differs in four words, introducing terms like שׁורך (bullock) and changing the verb form to תתננו (give), suggesting a different emphasis in their tradition.
מְלֵאָתְךָ֥ וְדִמְעֲךָ֖ לֹ֣א תְאַחֵ֑ר בְּכ֥וֹר בָּנֶ֖יךָ תִּתֶּן־ לִּֽי׃
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.
כן תעשׂה לשׁורך ולצאנך שׁבעת ימים יהיה עם אמו וביום השׁמיני תתננו לי
4 words differ from the Masoretic Text: שׁורך (bullock), ו (and), ו (and), תתננו (give)
כן תעשה לשור׳ך [לצאנ׳ך] [שבעת] ימים [יהיה] [עם] [אמ׳ו] [ביום] [השמיני] תתנ׳ו [ל׳י]
4 words on the leather — 1 partly restored, 8 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 Exodus 22:29
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.
מְלֵאָה (mle'ah) refers to the concept of fullness or abundance, particularly in relation to produce or fruit. It is derived from the root word for fulfillment, indicating a state of being full or complete. The entries consistently highlight its meaning related to ripe fruit and abundance.
מְלֵאָה n.f. fulness, full produce
base
H4395 מְלֵאָה fulness, full produce
4395 mle'ah mel-ay-aw'
feminine of 4392; something fulfilled, i.e. abundance (of
produce):--(first of ripe) fruit, fulness.
see HEBREW for 04392
מְלֵאָה (me.le.ah) — fruit.
fulness, full produce
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
[דֶּ֫מַע] n.[m.] (weeping, trickling) juice, i.e. wine or (&) oil Ex 22:28
ref
H1831 [דֶּ֫מַע] (weeping, trickling) juice, i.e. wine or (&) oil
1831 dema` dah'-mah
from 1830; a tear; figuratively, juice:--liquor.
see HEBREW for 01830
דֶּ֫מַע (de.ma) — juice.
juice
HC/Ncmsc/Sp2ms — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word אָחַר (achar) is a primitive root meaning to delay, tarry, or remain behind. It covers actions like procrastination and hindering others. The entries indicate its use in both Qal and Piel forms, with the Piel form emphasizing causing delay. There is a mention of a verse where it is used, but no specific reference is provided.
אָחַר vb. to remain behind, delay, tarry
Qal and I have tarried until now
Pi.
intensive, delay, tarry
causat. of Qal, cause one to delay, hinder; keep back (= bring late)
base
H309 אָחַר to remain behind, delay, tarry .and I have tarried until now
. . intensive, delay, tarry
. causat. of Qal, cause one to delay, hinder; keep back (= bring late)
309 'achar aw-khar'
a primitive root; to loiter (i.e. be behind); by implication
to procrastinate:--continue, defer, delay, hinder, be late
(slack), stay (there), tarry (longer).
אָחַר (a.char) — to delay.
1) to delay, hesitate, tarry, defer, remain behind
1a) (Qal)
1a1) to delay, tarry (intensive)
1a2) to cause one to delay, hinder, keep back
1b) (Piel) to delay, wait, stay behind (but not in hope)
Also means: ya.char (יָחַר "to delay" H3186)
HVpi2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
de-la': The noun "delay" (Ac 25:17, "I made no delay"; the King James Version "without any delay") means "procrastination." The verb "to delay" (Ex 22:29; 'achar) involves the idea "to stop for a time," the people being admonished not to discontinue a custom. The Pil. perfect of bush (Ex 32:1), "Moses delayed to come," expresses not only the fact that he tarried, but also the disappointment on the part of the people, being under the impression that he possibly was put to shame and had failed in his mission, which also better explains the consequent action of the people. "To delay" (chronizo) is used transitively in Mt 24:48 (the Revised Version (British and American) "My…
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmpc/Sp2ms — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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 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…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs