Proverbs 10:24 — Word Study
WLCמְגוֹרַ֣ת רָ֭שָׁע הִ֣יא תְבוֹאֶ֑נּוּ וְתַאֲוַ֖ת צַדִּיקִ֣ים יִתֵּֽן׃
BSAWhat the wicked [man]râshâʻ [morally wrong, guilty of sin, unrighteous] dreadsmᵉgôwrah [fears, is afraid of] will overtake himbôwʼ▸ [come upon, meet] but the desiretaʼăvâh [longing, aspiration] of the righteoustsaddîyq [just, made right with God] will be grantednâthan▸ [given, provided]
| Greek | English | Parsing |
|---|---|---|
| מְגוֹרַ֣ת | [the] fear of | Noun common, feminine singular construct |
| רָ֭שָׁע | a wicked [person] | Noun common, masculine singular absolute |
| הִ֣יא | it | Pronoun |
| תְבוֹאֶ֑נּוּ | it will come to him | Verb qal imperfect third person feminine singular, suffix |
| וְתַאֲוַ֖ת | and [the] desire of | Conjunction, noun common feminine singular construct |
| צַדִּיקִ֣ים | righteous [people] | Adj |
| יִתֵּֽן׃ | someone will give | 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 | What the wicked man dreads will overtake him, but the desire of the righteous will be granted. |
| KJV | The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. |
| ASV | The fear of the wicked, it shall come upon him; And the desire of the righteous shall be granted. |
| YLT | The feared thing of the wicked it meeteth him, And the desire of the righteous is given. |
| WEB | What the wicked fear will overtake them, but the desire of the righteous will be granted. |
| BBE | The thing feared by the evil-doer will come to him, but the upright man will get his desire. |
Where they part company is וְתַאֲוַ֖ת — see How Translations Differ.
The sentence has two main clauses connected by a conjunction, clearly contrasting the outcomes for the wicked and the righteous.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
verbנָתַן
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 — Proverbs 10:24
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 Outcomes of Righteousness and Wickednessgenerated
Proverbs 10:24 highlights the contrasting destinies of the wicked and the righteous. The wicked person fears what is to come, while the righteous person can expect their desires to be fulfilled. This theme is common in the book of Proverbs, emphasizing the moral order of the world and the consequences of one's actions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:25 | For the thing I feared has overtaken me, and what I dreaded has befallen me. |
| 2 | Job 15:21 | Sounds of terror fill his ears; in his prosperity the destroyer attacks him. |
| 3 | Hebrews 10:27 | but only a fearful expectation of judgment and of raging fire that will consume all adversaries. |
| 4 | Psalm 21:2 | You have granted his heart’s desire and have not withheld the request of his lips. Selah |
| 5 | Psalm 37:4 | Delight yourself in the LORD, and He will give you the desires of your heart. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מְגוֹרַ֣ת, me.go.Ratgenerated
The word מְגוֹרַ֣ת (megorah) is a feminine noun meaning fear or terror, derived from the root מָגוֹר (māgôr), which relates to fright. It captures the essence of dread experienced by the wicked, indicating a profound sense of fear regarding their fate.
In this verse, it emphasizes that the wicked man's fears will ultimately confront him, illustrating the idea that his apprehensions are not unfounded but rather a reflection of his moral state.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses dreads for מְגוֹרַ֣ת, aligning with the KJV and ASV, both of which also choose fear.
Sentence Structuregenerated
The verse consists of two main clauses connected by a conjunction: the first describes the fate of the wicked, and the second states the outcome for the righteous. The finite verb in the first clause is תְבוֹאֶ֑נּוּ, it will come to him, indicating what will happen to the wicked.
The second clause introduces the subject וְתַאֲוַ֖ת (the desire), which is paired with the verb יִתֵּֽן (will be given), showing a clear contrast between the two groups.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew רָשָׁע is rendered as ἀσεβὴς (asebēs), which carries a similar meaning of wickedness but emphasizes irreverence towards God. This choice reflects a broader understanding of moral failure.
The word תַאֲוָה is translated as ἐπιθυμία (epithymia), which also conveys desire but can imply a stronger longing or craving, suggesting a deeper emotional aspect to the desires of the righteous.
In plain words — the whole versegenerated
Proverbs 10:24 tells us that what the wicked man fears will happen to him, while the desires of the righteous will be fulfilled. This verse contrasts the outcomes for those who live morally wrong lives with those who are just and right.
Frequently Asked Questionsgenerated
It indicates that the wicked are often aware of their wrongdoings and fear the consequences that may follow.
The desires of the righteous are those that align with God's will, reflecting their moral integrity and aspirations.
It underscores the theme that righteousness leads to positive outcomes while wickedness leads to negative consequences.
Yes, it serves as a reminder that our actions and moral choices have consequences, influencing our experiences and outcomes.
Reflection Questionsgenerated
- What fears do I have that might reflect my own moral choices?
- How can I align my desires with righteousness to ensure fulfillment?
- In what ways can I encourage others to pursue righteousness?
- What practical steps can I take to overcome fear and live righteously?
The early church on this verse — how the Fathers read it
Ancient commentators have noted the moral implications of this verse. Bede reflects on the fear of the wicked and its consequences.
What the wicked fears shall come upon him, etc. He speaks of that wicked one who sins knowingly. Therefore, the wicked fear to see the strict judge;Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe fear of the wicked, it shall come upon him,.... What he dreads in his own mind will be his unhappy case, sooner or later it comes upon him; his fear of distresses, calamities, and judgments in
Read John Gill on Proverbs 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
Read Robert Jamieson on Proverbs 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fear; the evils which he feareth, or hath cause to fear, as fear is oft taken. Shall be granted; God will not only prevent the mischiefs which they fear, but grant them the good things which they desire.
Read Matthew Poole on Proverbs 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.Ver. 24. The fear of the wicked shall come upon him.] "A sound of fear is in his ears: in prosperity the destroyer shall come upon him." Pessimus in dubiis Augur Timor. Thus it befell Cain, Saul, Belshazzar, Pilate (who, for fear of Caesar, delivered up Christ to be crucified, and was afterwards by the same Caesar kicked off the bench - yea, off the stage of the world), those wicked Jews that feared that the Romans would come and take away both their place and nation, which accordingly befell them some forty years after, at which time some of them also killed themselves, lest they…
Read John Trapp on Proverbs 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) The fear of the wicked—i.e., that of which he is afraid. (Comp. Isaiah 66:4; Hebrews 10:27.) The desire of the righteous shall be granted.—For they submit their will to the will of God, and pray for what He sees best for them, which accordingly He grants; moreover, the Holy Spirit also aids them, making intercession for them “according to the will of God” (Romans 8:27).
Read Charles John Ellicott on Proverbs 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. The fear of the wicked] The wicked is full of fears and alarms; and all that he has dreaded and more than he has dreaded, shall come upon him. The righteous is always desiring more of the salvation of God, and God will exceed even his utmost desires.
Read AdamClarke on Proverbs 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe fear - i. e., The thing feared (compare the marginal reference). Shall be granted - Or, He (Yahweh) giveth the desire of the righteous.
Read Albert Barnes on Proverbs 10 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. The fear of the wicked — That is, that which is feared. Shall come upon him — Usually in the present life, certainly in the life to come. There is no avoiding punishment but by avoiding sin.
Read Daniel Denison Whedon on Proverbs 10 →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
What the wicked man dreads will overtake him, but the desire of the righteous will be granted.
What the wicked fear will overtake them, but the desire of the righteous will be granted.
What the wicked man dreads will overtake him, but the desire of the righteous will be granted.
What the wicked fears will come on him; what the righteous desire will be granted.
Tyndale line
The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
The fear of the wicked, it shall come upon him; And the desire of the righteous shall be granted.
The fear of the wicked, it shall come upon him: and the desire of the righteous shall be granted.
The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
That which the wicked feareth, shall come vpon him: but God wil graunt the desire of the righteous.
Strictly literal
The fear of a wicked [man], it shall come upon him; but the desire of the righteous shall be granted.
The feared thing of the wicked it meeteth him, And the desire of the righteous is given.
The feared thing of the wicked meets him, || And the desire of the righteous is given.
What the wicked dreadeth, that will come upon him: but the longing of the righteous will God grant.
The fear of the wicked person will overtake him, but the desire of righteous people will be granted.
From the Latin
That which the wicked feareth, shall come upon him: to the just their desire shall be given.
Simplified
What the wicked fear will happen to them, while what good people hope for will be granted.
The thing feared by the evil-doer will come to him, but the upright man will get his desire.
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 of Proverbs 10:24 states, 'מְגוֹרַ֣ת רָ֭שָׁע הִ֣יא תְבוֹאֶ֑נּוּ וְתַאֲוַ֖ת צַדִּיקִ֣ים יִתֵּֽן׃', which translates to 'What the wicked man dreads will overtake him, but the desire of the righteous will be granted.' The Septuagint, while not providing a direct translation of this verse, shares some words with the Masoretic Text, indicating partial agreement. However, the specific wording and structure differ significantly, as the Septuagint reflects its own syntax and articles. There are no surviving versions from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, so we cannot compare their readings to the Masoretic Text.
מְגוֹרַ֣ת רָ֭שָׁע הִ֣יא תְבוֹאֶ֑נּוּ וְתַאֲוַ֖ת צַדִּיקִ֣ים יִתֵּֽן׃
4 of the 7 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 Proverbs 10:24
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.
מְגוֹרָה (megorah) is a feminine noun meaning fear or terror. It is derived from the root word מָגוֹר (māgôr), which also relates to fright. The entries consistently emphasize its association with fear, without significant disagreement among the lexicons.
[מְגוֹרָה] n.f. fear, terror
base
H4034 [מְגוֹרָה] fear, terror
4034 mgowrah meg-o-raw'
feminine of 4032; affright:--fear.
see HEBREW for 04032
מְגוֹרָה (me.go.rah) — fear.
fear, terror
N-fs — Noun common · feminine singular constructHNcfsc
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…
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
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3fs — PronounHPp3fs
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
V-Qal-Imperf-3fs | Suff — Verb qal imperfect third person feminine singular · suffixHVqi3fs/Sp3ms
תַּאֲוָה (ta'avah) means 'desire' and encompasses a range of meanings including longing, appetite, and covetousness. It can refer to both a subjective feeling of satisfaction and an objective charm or delight. The term is used in various contexts, sometimes with negative connotations such as lust or greed.
תַּאֲוָה n.f. desire
thing desired
base
H8378 תַּאֲוָה desire
8378 ta'avah tah-av-aw'
from 183 (abbreviated); a longing; by implication, a delight
(subjectively, satisfaction, objectively, a charm):--dainty,
desire, X exceedingly, X greedily, lust(ing), pleasant. See
also 6914.
see HEBREW for 0183
see HEBREW for 06914
תַּאֲוָה (ta.a.vah) — desire.
1) desire
1a) desire, wish, longings of one's heart
1a1) lust, appetite, covetousness (bad sense)
1b) thing desired, object of desire
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
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
(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…
