Psalms 37:21 — Word Study
WLCלֹוֶ֣ה רָ֭שָׁע וְלֹ֣א יְשַׁלֵּ֑ם וְ֝צַדִּ֗יק חוֹנֵ֥ן וְנוֹתֵֽן׃
BSAThe wickedrâshâʻ [morally wrong, guilty of sin] borrowlâvâh [take money with obligation] and do notlôʼ [absent, without] repayshâlam▸ [make peace, settle debt] but the righteoustsaddîyq [just, upright] are graciouschânan [showing kindness, favor] and givingnâthan [generously, willingly]
| Greek | English | Parsing |
|---|---|---|
| לֹוֶ֣ה | [is] borrowing | Verb, Qal, participle (active) masculine singular |
| רָ֭שָׁע | [the] wicked | Noun common, masculine singular absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| יְשַׁלֵּ֑ם | he repays | Verb, Piel, imperfect third person masculine singular |
| וְ֝צַדִּ֗יק | and [the] righteous | Conjunction |
| חוֹנֵ֥ן | [is] showing favor | Verb, Qal, participle (active) masculine singular |
| וְנוֹתֵֽן׃ | and giving | Conjunction, verb qal participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wicked borrow and do not repay, but the righteous are gracious and giving. |
| KJV | The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth. |
| ASV | The wicked borroweth, and payeth not again; But the righteous dealeth graciously, and giveth. |
| YLT | The wicked is borrowing and repayeth not, And the righteous is gracious and giving. |
| WEB | The wicked borrow, and don’t pay back, but the righteous give generously. |
| BBE | The sinner takes money and does not give it back; but the upright man has mercy, and gives to others. |
Where they part company is in the adjectives describing the wicked and the righteous — see How Translations Differ.
The sentence has two main clauses with subordinate elements, clearly contrasting the actions of the wicked and the righteous.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbלָוָה
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 — Psalms 37:21
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 Contrast of the Wicked and the Righteousgenerated
Psalm 37:21 highlights the moral divide between the wicked and the righteous, emphasizing the consequences of their actions. The wicked are portrayed as those who borrow without the intention of repaying, while the righteous are described as gracious and generous, reflecting their upright character. This passage serves as a reminder of the ethical standards expected of individuals in their dealings with others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:12–43 | The LORD will open the heavens, His abundant storehouse, to send rain on your land in season and to bless all the work of your hands. You will lend to many nations, but borrow from none. |
| 2 | 2 Kings 4:1–5 | Now the wife of one of the sons of the prophets cried out to Elisha, “Your servant, my husband, is dead, and you know that your servant feared the LORD. And now his creditor is coming to take my two children as his slaves!” |
| 3 | Nehemiah 5:1–5 | About that time there was a great outcry from the people and their wives against their fellow Jews. |
| 4 | Proverbs 22:7 | The rich rule over the poor, and the borrower is slave to the lender. |
| 5 | Psalm 112:5–9 | It is well with the man who is generous and lends freely, whose affairs are guided by justice. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יְשַׁלֵּ֑ם, ye.sha.Lemgenerated
The verb שָׁלֵם (shalam) means to repay or make peace, indicating the completion of an obligation. It is derived from a root meaning to be complete or sound, which encompasses a range of meanings from finishing a task to restoring relationships. In this context, it emphasizes the expectation that one who borrows should fulfill their obligation by repaying what is owed.
The parsing of יְשַׁלֵּ֑ם as a Piel imperfect third person masculine singular verb indicates an ongoing action, suggesting that the wicked's failure to repay is a continuous behavior, contrasting sharply with the righteous who are characterized by their generosity.
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.
Sentence Structuregenerated
The verse consists of two main clauses separated by a conjunction: the first describes the actions of the wicked, and the second describes the righteous. The finite verbs are לֹוֶ֣ה and יְשַׁלֵּ֑ם, which anchor the actions of each subject.
The structure emphasizes the contrast between the two subjects, with the wicked's actions leading to a negative outcome and the righteous's actions reflecting positive moral behavior.
Septuagint Backgroundgenerated
The Septuagint translates לֹוֶ֣ה as δανείζεται (daneizetai), which means 'to borrow.' This choice aligns closely with the Hebrew meaning, indicating a direct borrowing without intention of repayment.
The translation of יְשַׁלֵּ֑ם as ἀποτείσει (apoteisei) suggests a focus on the act of repaying, reinforcing the moral expectation of fulfilling obligations.
In plain words — the whole versegenerated
Psalm 37:21 contrasts the wicked and the righteous. The wicked borrow money but do not repay it, while the righteous are generous and kind, showing their upright character in their actions.
Frequently Asked Questionsgenerated
It indicates a lack of integrity and responsibility, highlighting the moral failing of those who take without the intention to give back.
The righteous are characterized as gracious and giving, reflecting their moral uprightness and willingness to help others.
Repaying signifies fulfilling obligations and maintaining trust in relationships, which is a key aspect of moral conduct in the Bible.
It emphasizes the contrast between the fate of the wicked and the righteous, a recurring theme throughout the Psalms that highlights divine justice.
Reflection Questionsgenerated
- In what ways do I see the principle of repaying obligations reflected in my life?
- How can I be more generous and gracious like the righteous described in this verse?
- What are some examples of integrity in financial dealings that I can apply in my own life?
- How does understanding the consequences of the wicked's actions influence my choices and behavior?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, often discussing the moral implications of borrowing and generosity as seen in the actions of the righteous.
The sinner borrows and does not repay; but the righteous shows mercy and gives. This also applies to the person of Paul, because the righteous shows mercy and gives. See how he divides the Lord's words, see how he lends the Lord's silver.Early Church Fathers on Psalms 37 →
"The wicked borrows, and pays not again" [Psalms 37:20]. He receives, and will not repay. What is it he will not repay? Thanksgiving.Early Church Fathers on Psalms 37 →
Saul was like that, ever the object of kindness at the hands of the divine David but reluctant to repay kindness with kindness;Early Church Fathers on Psalms 37 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 37:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked borroweth, and payeth not again,.... While the wicked live, they are scandalous; they live by borrowing, which was always reckoned mean; see Deuteronomy 28:12; and what is worse, as they
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe wicked borroweth, and payeth not again; either through covetousness and injustice; or rather, because of that great penury into which God shall bring him; whilst the righteous is not only provided sufficiently for himself, but hath abundance and to spare for others. For he is here comparing the wicked and the righteous, not so much in their virtues or moral qualities, as in their outward conditions, which also appears from the following verse, which gives the reason of this.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:21 The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.Ver. 21. The wicked borroweth, and payeth not again] Either because he cannot, he is so unable; or because he cares not, he is so unconscionable, Non sunt reddendo. But in the midst of his wealth he is many times wanting; in the fulness of his sufficiency he is in straits; and to supply his necessities, sticketh long in the usurer’ s furnace, which leaveth him at last neither metal nor matter. But the righteous showeth mercy, and giveth] Of that which is his own, to which end he hath a great care to pay his debts. When Archbishop Cranmer discerned the storm which after fell upon him in Queen…
Read John Trapp on Psalms 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. The wicked borroweth] Is often reduced to penury, and is obliged to become debtor to those whom he before despised. And payeth not again] May refuse to do it, because he is a wicked man; or be unable to do it, because he is reduced to beggary. But the righteous showeth mercy] Because he has received mercy from God, therefore he shows mercy to men. And even to his enemies he showeth mercy, and giveth; his heart being disposed to it by the influence of Divine grace, and his hand being enabled to do it by the blessing of God's providence.
Read AdamClarke on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wicked borroweth, and payeth not again - This is probably intended here, not so much to describe the “character” as the “condition” of the wicked.
Read Albert Barnes on Psalms 37 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Wicked borroweth and payeth not again—A description of abject poverty as a judgment of God. Deuteronomy 15:16; Deuteronomy 28:12; Deuteronomy 28:44.
Read Daniel Denison Whedon on Psalms 37 →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
The wicked borrow and do not repay, but the righteous are gracious and giving.
The wicked borrow, and don’t pay back, but the righteous give generously.
The wicked borrow and do not repay, but the righteous are gracious and giving.
Evil men borrow, but do not repay their debt, but the godly show compassion and are generous.
Tyndale line
The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.
The wicked borroweth, and payeth not again; But the righteous dealeth graciously, and giveth.
The wicked borroweth, and payeth not again: but the righteous dealeth graciously, and giveth.
The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth.
The wicked boroweth and payeth not againe. but the righteous is mercifull, and giueth.
Strictly literal
The wicked borroweth, and payeth not again; but the righteous is gracious and giveth:
The wicked is borrowing and repayeth not, And the righteous is gracious and giving.
The wicked is borrowing and does not repay, || And the righteous is gracious and giving.
The wicked borroweth, and repayeth not; but the righteous is beneficent, and giveth.
The wicked person borrows but does not repay, but the righteous person is generous and gives.
From the Latin
They that render evil for good, have detracted me, because I followed goodness.
Simplified
The wicked borrow, but don't repay; while those who do right give generously.
The sinner takes money and does not give it back; but the upright man has mercy, and gives to others.
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 largely agree in this verse, with six of the seven words matching in both texts. The Septuagint's word order and articles differ, but the core message remains consistent.
לֹוֶ֣ה רָ֭שָׁע וְלֹ֣א יְשַׁלֵּ֑ם וְ֝צַדִּ֗יק חוֹנֵ֥ן וְנוֹתֵֽן׃
6 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 Psalms 37:21
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.
לָוָה (lavah) is a Hebrew verb with two main meanings: to join or be joined, and to borrow or lend. It can imply a sense of unity or obligation in relationships, as well as financial transactions. The word is built from the idea of twining or uniting, and it appears in various forms, such as joining oneself or causing someone to borrow.
[לָוָה] join (intr.), be joined
Qal (late) be joined to, attend
Niph. join oneself or be joined unto
base
[לָוָה] vb. borrow
Qal borrow
Hiph. cause to borrow, i.e. lend to
base
H3867a לָוָה join intr., be joined H3867b לָוָה borrow
3867 lavah law-vaw'
a primitive root; properly, to twine, i.e. (by implication)
to unite, to remain; also to borrow (as a form of obligation)
or (caus.) to lend:--abide with, borrow(-er), cleave, join
(self), lend(-er).
לָוָה (la.vah) — to join.
1) to join, be joined
1a) (Qal) to join, be joined, attend
1b) (Niphal) to join oneself to, be joined unto
לָוָה (la.vah) — to borrow.
1) to borrow, lend
1a) (Qal) to borrow
1b) (Hiphil) to cause to borrow, lend to
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
bor'-o-ing:
(1) In the Old Testament period loans were not of a commercial nature, i.e. they were not granted to enable a man to start or run a business. They were really a form of charity, and were made by the lender only to meet the pressure of poverty. To the borrower they were esteemed a form of misfortune (De 28:12 f), and by the lender a form of beneficence. Hence, the tone of the Mosaic legislation on the subject.
(2) Laying interest upon the poor of Israel was forbidden in all the codes (see Ex 22:25 (JE); De 23:19; Le 25:36 H), because it was looked upon as making unwarranted profit out of a brother's distress: "If thou lend money to any of my people with thee…
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
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)
Conj | Part — Conjunction · particleHC/Tn
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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
Conj | Adj — ConjunctionHC/Aamsa
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa