Ezekiel 16:33 — Word Study
WLCלְכָל־ זֹנ֖וֹת יִתְּנוּ־ נֵ֑דֶה וְאַ֨תְּ נָתַ֤תְּ אֶת־ נְדָנַ֙יִךְ֙ לְכָל־ מְאַֽהֲבַ֔יִךְ וַתִּשְׁחֳדִ֣י אוֹתָ֗ם לָב֥וֹא אֵלַ֛יִךְ מִסָּבִ֖יב בְּתַזְנוּתָֽיִךְ׃
BSAMen givenâthan▸ giftsnêdeh△ [payment, rewards] to allkôl [their] prostituteszânâh [harlots, loose women] ◂but youʼattâh gavenâthan■ giftsnâdân△ [bribes, offerings] to allkôl your loversʼâhab [those you have affection for, romantic partners] You bribedshâchad▸ [hired, rewarded] themʼêth to comebôwʼ to youʼêl from everywhereçâbîyb [all around, from every side] for your illicit favorstaznûwth [fornication, whoredom, spiritual unfaithfulness]
| Greek | English | Parsing |
|---|---|---|
| לְכָל־ | to all | Preposition, noun common masculine singular absolute |
| זֹנ֖וֹת | prostitutes | Verb, Qal, participle (active) feminine plural |
| יִתְּנוּ־ | men give | Verb, Qal, imperfect third person masculine plural |
| נֵ֑דֶה | a gift | Noun common, masculine singular absolute |
| וְאַ֨תְּ | and you | Conjunction, pronoun |
| נָתַ֤תְּ | you have given | Verb, Qal, perfect second person feminine singular |
| אֶת־ | the object marker | Particle |
| נְדָנַ֙יִךְ֙ | gift your | Noun common masculine plural construct, suffix |
| לְכָל־ | to all | Preposition, noun common masculine singular construct |
| מְאַֽהֲבַ֔יִךְ | lovers your | Verb piel participle (active) masculine plural common, suffix |
| וַתִּשְׁחֳדִ֣י | and you have bribed | Verb, Qal, sequential imperfect second person feminine singular |
| אוֹתָ֗ם | the object marker them | Particle, suffix |
| לָב֥וֹא | to come | Preposition, verb qal infinitive construct common |
| אֵלַ֛יִךְ | to you | Preposition, suffix |
| מִסָּבִ֖יב | from round about | Preposition, noun common both singular absolute |
| בְּתַזְנוּתָֽיִךְ׃ | by prostitution your | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Men give gifts to all their prostitutes, but you gave gifts to all your lovers. You bribed them to come to you from everywhere for your illicit favors. |
| KJV | They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. |
| ASV | They give gifts to all harlots; but thou givest thy gifts to all thy lovers, and bribest them, that they may come unto thee on every side for thy whoredoms. |
| YLT | To all whores they give a gift, And — thou hast given thy gifts to all thy lovers, And dost bribe them to come in unto thee, From round about — in thy whoredoms. |
| WEB | People give gifts to all prostitutes; but you give your gifts to all your lovers, and bribe them, that they may come to you on every side for your prostitution. |
| BBE | They give payment to all loose women: but you give rewards to your lovers, offering them payment so that they may come to you on every side for your cheap love. |
The translations agree on the rendering of the verse, emphasizing Israel's unfaithfulness.
The structure consists of a main clause followed by several subordinate phrases that elaborate on the actions and intentions described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbזָנָה
The sentence as the grammar sees it Open the tree ›
2 of 16 occur nowhere else in the Old Testament — words 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 — Ezekiel 16:33
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 Adulterous Wifegenerated
Ezekiel 16:33 addresses Israel's unfaithfulness, comparing it to a wife who gives gifts to her lovers instead of receiving them. This metaphor illustrates the depth of Israel's betrayal against God, who has been her true husband. The surrounding verses emphasize God's disappointment and the consequences of such actions, highlighting the seriousness of spiritual infidelity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 38:16–18 | Not realizing that she was his daughter-in-law, he went over to her and said, “Come now, let me sleep with you.” “What will you give me for sleeping with you?” she inquired. |
| 2 | Deuteronomy 23:17–18 | No daughter or son of Israel is to be a shrine prostitute. |
| 3 | Hosea 2:12 | I will destroy her vines and fig trees, which she thinks are the wages paid by her lovers. So I will make them into a thicket, and the beasts of the field will devour them. |
| 4 | Joel 3:3 | They cast lots for My people; they bartered a boy for a prostitute and sold a girl for wine to drink. |
| 5 | Micah 1:7 | All her carved images will be smashed to pieces; all her wages will be burned in the fire, and I will destroy all her idols. Since she collected the wages of a prostitute, they will be used again on a prostitute. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תַּזְנוּת, taznuwthgenerated
The word תַּזְנוּת (taznuwth) refers to fornication or harlotry, indicating sexual immorality and unfaithfulness. It is often used in a figurative sense to describe Israel's idolatry and spiritual unfaithfulness to God.
This term is derived from a root meaning to commit sexual immorality, and it carries a strong negative connotation. In this verse, it underscores the severity of Israel's actions, as she seeks favors from her lovers rather than remaining faithful to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the verse, consistently portraying Israel's actions as giving gifts to her lovers, which emphasizes her unfaithfulness.
Sentence Structuregenerated
The main verb יִתְּנוּ (yitnu), meaning 'they give,' governs the sentence, with multiple phrases detailing the subjects and objects involved. The structure emphasizes the contrast between the actions of men and those of Israel.
The sentence is complex, with several clauses and phrases that build on the main idea of unfaithfulness, showcasing the depth of Israel's betrayal through a series of actions and relationships.
Septuagint Backgroundgenerated
The Septuagint translates תַּזְנוּת as πορνεία (porneia), which also means fornication, indicating a similar understanding of unfaithfulness. This choice aligns with the Hebrew meaning but may carry additional connotations of sexual immorality in the Greek context.
The use of πορνεία suggests a broad interpretation of Israel's actions, encompassing both literal and figurative unfaithfulness, emphasizing the seriousness of her spiritual condition.
In plain words — the whole versegenerated
Ezekiel 16:33 shows that men typically give gifts to prostitutes, but Israel instead gives gifts to her lovers. This highlights Israel's unfaithfulness, as she bribes them to come to her for illicit favors, contrasting with the expected behavior of a faithful spouse.
Frequently Asked Questionsgenerated
It signifies Israel's betrayal of God by seeking affection and favors from other nations and idols, rather than remaining faithful to Him.
The verse uses the metaphor of a wife giving gifts to lovers to depict Israel's idolatry and abandonment of her covenant relationship with God.
The gifts represent the bribes and offerings Israel made to entice her lovers, highlighting her active role in pursuing unfaithfulness rather than receiving love and gifts from her true husband, God.
This passage is part of Ezekiel's larger message of judgment against Israel for her unfaithfulness, emphasizing the need for repentance and return to God.
Reflection Questionsgenerated
- In what ways can I identify unfaithfulness in my own life, similar to Israel's actions?
- How can understanding this metaphor of unfaithfulness help me in my relationship with God?
- What steps can I take to ensure I remain faithful to my commitments, both to God and to others?
- How does this passage challenge me to reflect on my priorities and affections?
The early church on this verse — how the Fathers read it
Early Christian writings, such as those from Origen of Alexandria, reference this verse to illustrate Israel's spiritual condition and the nature of God's relationship with His people.
The husband of the soul is the word of God, a spouse truly loving, who has given her chastity, justice and all the other gifts.Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 16:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey give gifts to all whores,.... Gifts are usually given to whores, by those who commit whoredom with them; it is for the sake of these they prostitute their bodies, nor will they do this without
Read John Gill on Ezekiel 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.
Read Robert Jamieson on Ezekiel 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey, unclean fornicators and adulterers, give gifts; the word is of a restrictive sense, speaks not any kind of gifts in general, but peculiarly such gifts as are presented by a wooer, or espouser of a woman, with which she is enriched and adorned; and may perhaps imply the arts, pretences, and arguments which are used by loose men to seduce and corrupt virgins; they pretend marriage designed, make presents, and deceive. To all whores, i.e. to the most of them, it is usually so. Thy gifts; thy nuptial gifts, which thy generous and bountiful Husband gave thee at the espousals, or on the wedding day. Those gifts which are most highly valued, most carefully preserved, and most unwillingly…
Read Matthew Poole on Ezekiel 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.Ver. 33. They give gifts to all whores.] See Ezekiel 16:31. Harlots are cruces and crumenimulgae, saith the comedian, crosses and suck purses. See Luke 15:14. “ Nuda Venus picta est, nndi pinguntur amores: Nam quos nuda capit, nudos dimittat oportet. ”
Read John Trapp on Ezekiel 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Thou givest thy gifts.—2 Kings 16:8-9, may be referred to as an instance in illustration. Ahaz “took the silver and gold that was found in the house of the Lord,” as well as “the treasures of the king’s house,” and used it to secure the alliance of the king of Assyria. The prophet, having up to this point described the sin, now turns to pronounce the punishment upon Israel (Ezekiel 16:35-52). The same allegory is still preserved, and the punishment is depicted in the same figurative language as the sin. This portion of the prophecy may be subdivided into two parts, in the first of which (Ezekiel 16:35-43) the punishment itself is described in terms taken from the legal punishment of…
Read Charles John Ellicott on Ezekiel 16 →
CambridgeThe Cambridge Bible for Schools and Colleges15–34. The wife’s infidelities—Israel’s idolatries and idolatrous alliances with foreign nations The idolatries of Israel are represented figuratively as a wife’s infidelities against her husband, as had been common in the prophets since Hosea, particularly in Jeremiah (in Isaiah only the single passage ch. Ezekiel 1:21). These idolatries seem presented in two stages: Ezekiel 16:15-22, her addicting herself to the worship and religious customs of the Canaanites among whom she dwelt; and Ezekiel 16:23-34, her alliances with foreign peoples and adoption of their religions.
Read Cambridge on Ezekiel 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe picture is heightened by the contrast between one who as a prostitute receives hire for her shame, and one who as a wife is so utterly abandoned as to bestow her husband’s goods to purchase her own dishonor.
Read Albert Barnes on Ezekiel 16 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible33. Givest… hirest — Literally, hast given, hast hired.
Read Daniel Denison Whedon on Ezekiel 16 →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
Men give gifts to all their prostitutes, but you gave gifts to all your lovers. You bribed them to come to you from everywhere for your illicit favors.
People give gifts to all prostitutes; but you give your gifts to all your lovers, and bribe them, that they may come to you on every side for your prostitution.
Men give gifts to all their prostitutes, but you gave gifts to all your lovers. You bribed them to come to you from everywhere for your illicit favors.
All prostitutes receive payment, but instead you give gifts to every one of your lovers. You bribe them to come to you from all around for your sexual favors!
Tyndale line
They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.
They give gifts to all harlots; but thou givest thy gifts to all thy lovers, and bribest them, that they may come unto thee on every side for thy whoredoms.
They give gifts to all harlots: but thou gavest thy gifts to all thy lovers, and bribest them, that they may come unto thee on every side for thy whoredoms.
They give gifts to all lewd women: but thou givest thy gifts to all thy lovers, and hirest them, that they may come to thee on every side for thy lewdness.
They giue giftes to all other whores, but thou giuest giftes vnto all thy louers, and rewardest them, that they may come vnto thee on euery side for thy fornication.
Strictly literal
They give rewards to all harlots; but thou gavest thy rewards to all thy lovers, and rewardedst them, that they might come unto thee on every side for thy whoredoms.
To all whores they give a gift, And — thou hast given thy gifts to all thy lovers, And dost bribe them to come in unto thee, From round about — in thy whoredoms.
They give a gift to all whores, || And you have given your gifts to all your lovers, || And bribe them to come in to you, || From all around—in your whoredoms.
Unto all harlots they give presents; but thou hast given thy presents to all thy lovers, and hast bribed them, that they might come unto thee from every side in thy acts of lewdness.
People give payment to every prostitute, but you give your wages to all your lovers and bribe them to come to you from all around for your acts of prostitution.
From the Latin
Gifts are given to all harlots: but thou hast given hire to all thy lovers, and thou hast given them gifts to come to thee from every side, to commit fornication with thee.
Simplified
Normally all prostitutes are paid, but you were the one giving gifts to all your lovers. You even bribed them to come from all around and have sex with you.
They give payment to all loose women: but you give rewards to your lovers, offering them payment so that they may come to you on every side for your cheap love.
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 is supported by the Septuagint, which matches 14 of the 16 words. The Dead Sea Scrolls fragment contains 8 words from the verse, indicating a high degree of textual agreement among these ancient witnesses.
לְכָל־ זֹנ֖וֹת יִתְּנוּ־ נֵ֑דֶה וְאַ֨תְּ נָתַ֤תְּ אֶת־ נְדָנַ֙יִךְ֙ לְכָל־ מְאַֽהֲבַ֔יִךְ וַתִּשְׁחֳדִ֣י אוֹתָ֗ם לָב֥וֹא אֵלַ֛יִךְ מִסָּבִ֖יב בְּתַזְנוּתָֽיִךְ׃
14 of the 16 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.
[לכל] [זנות] [יתנו] [נדה] [ואת] [נתת] [את] [נדני׳ך]
8 words of the verse are on this fragment — 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 Ezekiel 16:33
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
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-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
(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…
נֶ֫דֶה (nedeh) means 'gift' and is derived from a root that suggests the idea of freely giving, particularly in the context of a bounty. It appears in the Old Testament in Ezekiel 16:33, where it is associated with gifts given for prostitution.
נֶ֑דֶה n.m. gift;—Ez 16:33
ref
H5078 נֶ֫דֶה, נֵדֶה
5078 nedeh nay'-deh
from 5077 in the sense of freely flinging money; a bounty
(for prostitution):--gifts.
see HEBREW for 05077
נֶ֑דֶה (ne.deh) — gift.
gift
N-ms — Noun common · masculine singular absoluteHNcmsa
gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Ge 25:6; Ex 28:38; Nu 18:6,7,29; Eze 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2Sa 8:2,6 the King James Version; 2Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10)…
Gift
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).
The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)
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)
Conj | Pron — Conjunction · pronounHC/Pp2fs
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-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
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)
DirObjM | Suff — ParticleHTo
נָדָן (nadan) means 'gift' and is associated with a bribe, particularly in the context of prostitution. It appears in the Old Testament, specifically in Ezekiel 16:33. The term may derive from a root meaning to give.
[נָדָן, נֶ֫דֶן, נֹ֫דֶן] n.[m.] gift;—Ez 16:33
ref
H5083 נָדָן, נֶ֫דֶן, נֹ֫דֶן
5083 nadan naw-dawn'
probably from an unused root meaning to give; a present (for
prostitution):--gift.
נָדָן (na.dan) — gift.
1) gift
1a) of a harlot's bribe
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp2fs
שָׁחַד (shachad) is a primitive root meaning to donate or bribe. It encompasses the ideas of giving a present, hiring, or offering gifts, often in the context of a reward. The entries consistently focus on the concept of bribery or giving in exchange for favor.
[שָׁחַד] vb. give a present, bribe
base
H7809 שָׁחַד
7809 shachad shaw-khad'
a primitive root; to donate, i.e. bribe:--hire, give a
reward.
שָׁחַד (sha.chad) — to bribe.
(Qal) to give a present, bribe, ransom, offer gifts
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
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/Sp3mp — Particle · suffixHTo/Sp3mp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp2fs
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
תַּזְנוּת (taznuwth) refers to fornication or harlotry, and is derived from the root meaning to commit sexual immorality. It can also figuratively denote idolatry. The term appears in contexts related to both sexual and spiritual unfaithfulness.
[תַּזְנוּת] n.f.abstr. fornication
base
H8457 תַּזְנוּת
8457 taznuwth taz-nooth'
or taznuth {taz-nooth'}; from 2181; harlotry, i.e.
(figuratively) idolatry:--fornication, whoredom.
see HEBREW for 02181
תַּזְנוּת (taz.nut) — fornication.
fornication, harlotry
Prep | N-fp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2fs
