Job 36:6 — Word Study
WLCלֹא־ יְחַיֶּ֥ה רָשָׁ֑ע וּמִשְׁפַּ֖ט עֲנִיִּ֣ים יִתֵּֽן׃
BSAHe does notlôʼ [absolutely refuses to] keep the wickedrâshâʻ [morally corrupt, guilty of sin] alivechâyâh▸ but He grantsnâthan▸ [gives, bestows upon] justicemishpâṭ [righteous judgment] to the afflictedʻânîy [crushed, oppressed, depressed]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| יְחַיֶּ֥ה | he preserves alive | Verb, Piel, imperfect third person masculine singular |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| וּמִשְׁפַּ֖ט | and [the] justice of | Conjunction, noun common masculine singular construct |
| עֲנִיִּ֣ים | afflicted [people] | Adj |
| יִתֵּֽן׃ | he gives | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He does not keep the wicked alive, but He grants justice to the afflicted. |
| KJV | He preserveth not the life of the wicked: but giveth right to the poor. |
| ASV | He preserveth not the life of the wicked, But giveth to the afflicted their right. |
| YLT | He reviveth not the wicked, And the judgment of the poor appointeth; |
| WEB | He doesn’t preserve the life of the wicked, but gives justice to the afflicted. |
| BBE | His eyes are ever on the upright, and he gives to the crushed their right; |
Where they part company is עֲנִיִּ֣ים — see How Translations Differ.
The sentence contains a main clause followed by a conjunction and a subordinate clause describing the action taken toward the afflicted.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָיָה
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 — Job 36:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Justice and Mightgenerated
Job 36:6 is part of Elihu's speech, where he asserts God's power and justice. Elihu emphasizes that God does not spare the wicked but instead gives justice to the afflicted, contrasting the fate of the morally corrupt with that of the oppressed. This theme resonates throughout the book of Job, where the suffering of the righteous is a central concern.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 21:7–9 | Why do the wicked live on, growing old and increasing in power? |
| 2 | Psalm 55:23 | But You, O God, will bring them down to the Pit of destruction; men of bloodshed and deceit will not live out half their days. But I will trust in You. |
| 3 | Jeremiah 12:1–2 | Righteous are You, O LORD, when I plead before You. Yet about Your judgments I wish to contend with You: Why does the way of the wicked prosper? Why do all the faithless live at ease? |
| 4 | 2 Peter 2:9 | if all this is so, then the Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment on the day of judgment. |
| 5 | Job 29:12–17 | because I rescued the poor who cried out and the fatherless who had no helper. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — עֲנִיִּ֣ים, 'a.ni.Yimgenerated
The Hebrew word עָנִי (aniy) describes someone who is afflicted, poor, or humble. It is built from a root that conveys a state of being depressed or lowly, often due to difficult circumstances. This term captures the essence of those who are suffering and in need of God's justice.
In this verse, the word highlights God's concern for the oppressed, indicating that He actively grants justice to those who are crushed or downtrodden. The use of this term underscores the compassionate nature of God's judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has afflicted, which is consistent across the KJV and ASV.
Where others part company with the BSB is in עֲנִיִּ֣ים — oppressed (FBV) and crushed (BBE) reflect different nuances of the same Hebrew word, indicating a focus on the condition of the afflicted.
Sentence Structuregenerated
The finite verbs יְחַיֶּ֥ה (he preserves alive) and יִתֵּֽן (he gives) govern the structure of the verse. The first verb describes God's action toward the wicked, while the second verb describes His action toward the afflicted.
The word order emphasizes God's refusal to keep the wicked alive, placing it at the forefront, followed by the contrasting action of granting justice to the afflicted.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְחַיֶּ֥ה is rendered as ζωοποιήσει, meaning 'to give life.' This choice highlights the contrast between God's preservation of life and His judgment against the wicked.
The Greek term κρίμα for מִשְׁפַּ֖ט emphasizes the judicial aspect of God's justice, aligning with the Hebrew meaning of righteous judgment.
In plain words — the whole versegenerated
Job 36:6 states that God does not keep the wicked alive but grants justice to the afflicted. This verse shows God's active role in dealing with the wicked and His compassion for those who suffer.
Frequently Asked Questionsgenerated
It indicates that God does not allow the wicked to thrive or escape judgment, emphasizing His justice.
The afflicted are those who are suffering, crushed, or oppressed, often in need of God's intervention.
It highlights God's commitment to justice and His care for the downtrodden, showing that He actively supports the afflicted.
We learn about the importance of justice and compassion, and that God is aware of our struggles and acts on behalf of those who suffer.
Reflection Questionsgenerated
- In what ways have I seen God's justice in my life or the lives of others?
- How can I better support those who are afflicted or oppressed in my community?
- What does this verse teach me about God's character and His concern for justice?
- How can I apply the principles of justice and compassion from this verse in my daily interactions?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist interprets this verse to illustrate God's justice, noting that He does not save the wicked but provides judgment to the humble.
But He saveth not the wicked, and giveth judgment to the poor. Holy Scripture is frequently wont to call the humble, 'poor.' Whence they are mentioned in the Gospel, with the addition, 'spirit,' when it is said,Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe preserveth not the life of the wicked,.... He makes a difference between wicked and righteous men, which shows him to be a holy and righteous God; though he preserves the life of all men so long
Read John Gill on Job 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe preserveth not the life of the wicked: but giveth right to the poor. Right ... poor - he espouses the cause of the afflicted.
Read Robert Jamieson on Job 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe preserveth not the life of the wicked, to wit, for ever; but will in his due time forsake them, and give them up to the destroyer. Or, he doth not or will not preserve, is put for he will certainly and dreadfully destroy, by the figure called meiosis, used , and oft elsewhere. Giveth right to the poor; he doth uphold, and he certainly will in his time deliver, his poor oppressed ones from all their oppressors.
Read Matthew Poole on Job 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:6 He preserveth not the life of the wicked: but giveth right to the poor.Ver. 6. He preserveth not the life of the wicked] He is no such friend to them; though he be good to the godly, be greatly careth not what becomes of them. Their life they hold of him, and many good things besides; for he is the Saviour, or preserver, of all men, but especially of them that believe. But he suffereth not the wicked to live, as the Hebrew here hath it, he withdraweth them not from the hand of justice, he bindeth not them up in the bundle of life, he reckoneth them not among the living in Jerusalem, among the firstborn, whose names are written in heaven; he many times slayeth them with his own…
Read John Trapp on Job 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. He preserveth not the life] He will not give life to the wicked; all such forfeit life by their transgressions. But giveth right] Justice will he give to the afflicted or humble, עניים aniyim.
Read AdamClarke on Job 36 →CambridgeThe Cambridge Bible for Schools and Colleges6. Illustration of the operation of God’s understanding, giving to all conditions of men their due. right to the poor] Rather, his right; poor may be, as marg., afflicted.
Read Cambridge on Job 36 →Albert Barnes1798–1870Barnes' Notes on the BibleHe preserveth not the life of the wicked - Elihu here maintains substantially the same sentiment which the three friends of Job had done, that the dealings of God in this life are in accordance with
Read Albert Barnes on Job 36 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. He preserveth not the life — In allusion to Job’s question, (Job 21:7.) “Wherefore do the wicked live?” See also Job 24:22, with note.
Read Daniel Denison Whedon on Job 36 →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
He does not keep the wicked alive, but He grants justice to the afflicted.
He doesn’t preserve the life of the wicked, but gives justice to the afflicted.
He does not keep the wicked alive, but He grants justice to the afflicted.
He does not allow the wicked to live, but he gives justice to the poor.
Tyndale line
He preserveth not the life of the wicked: but giveth right to the poor.
He preserveth not the life of the wicked, But giveth to the afflicted their right.
He preserveth not the life of the wicked: but giveth to the afflicted their right.
He preserveth not the life of the wicked: but giveth right to the poor.
He mainteineth not the wicked, but he giueth iudgement to the afflicted.
Strictly literal
He saveth not the wicked alive; but he doeth justice to the afflicted.
He reviveth not the wicked, And the judgment of the poor appointeth;
He does not revive the wicked, || And appoints the judgment of the poor;
He permitteth not the wicked to live; but he procureth justice for the afflicted.
He does not preserve the life of wicked people but instead does what is right for those who suffer.
From the Latin
But he saveth not the wicked, and he giveth judgment to the poor.
Simplified
He does not keep the wicked alive, but gives justice to the oppressed.
His eyes are ever on the upright, and he gives to the crushed their right;
Word by word, the decisions they made
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 in their wording for this verse, with all six words matched. This consistency indicates a shared understanding of the text's meaning across these ancient translations.
לֹא־ יְחַיֶּ֥ה רָשָׁ֑ע וּמִשְׁפַּ֖ט עֲנִיִּ֣ים יִתֵּֽן׃
6 of the 6 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 Job 36:6
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.
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)
Part — ParticleHTn
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
a-liv' (chai, "living"; zao, "to live," anazao, "to live again"): These Hebrew and Greek originals are the chief terms for life in both Testaments. They cover all life, including soul and spirit, although primarily referring to physical vitality. Striking examples may be cited: "Is your father yet alive?" (Ge 43:7); "To whom he also showed himself alive" (Ac 1:3). Often used of God: "the living God" (Jos 3:10); also of the resurrection life: "In Christ shall all be made alive" (1Co 15:22); of the soul's regenerate life: "Reckon .... yourselves .... alive unto God," "as those that are alive from the dead" (Ro 6:11:13 the…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms