1 Chronicles 19:4 — Word Study
WLCוַיִּקַּ֨ח חָנ֜וּן אֶת־ עַבְדֵ֤י דָוִיד֙ וַֽיְגַלְּחֵ֔ם וַיִּכְרֹ֧ת אֶת־ מַדְוֵיהֶ֛ם בַּחֵ֖צִי עַד־ הַמִּפְשָׂעָ֑ה וַֽיְשַׁלְּחֵֽם׃
BSASo HanunChânûwn [the Ammonite king] tooklâqach▸ David’sDâvid servantsʻebed [or slaves, attendants] shaved [their beards]gâlach▸ [cut off their hair, laid them bare] cut offkârath▸ their garmentsmedev [or robes, clothing] atʻad the hipsmiphsâʻâh△ [or buttocks, the lower part of the body] and sent them awayshâlach▸ [dismissed them, let them go]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּ֨ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| חָנ֜וּן | Hanun | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| עַבְדֵ֤י | [the] servants of | Noun common, masculine plural construct |
| דָוִיד֙ | David | Noun proper masculine |
| וַֽיְגַלְּחֵ֔ם | and he shaved them | Verb piel sequential imperfect third person masculine singular, suffix |
| וַיִּכְרֹ֧ת | and he cut off | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מַדְוֵיהֶ֛ם | robes their | Noun common masculine plural construct, suffix |
| בַּחֵ֖צִי | in the middle | Preposition, noun common masculine singular absolute |
| עַד־ | to | Preposition |
| הַמִּפְשָׂעָ֑ה | the buttock[s] | Particle, noun common feminine singular absolute |
| וַֽיְשַׁלְּחֵֽם׃ | and he sent away them | Verb piel sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Hanun took David’s servants, shaved their beards, cut off their garments at the hips, and sent them away. |
| KJV | Wherefore Hanun took David’s servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away. |
| ASV | So Hanun took David’s servants, and shaved them, and cut off their garments in the middle, even to their buttocks, and sent them away. |
| YLT | And Hanun taketh the servants of David, and shaveth them, and cutteth their long robes in the midst, unto the buttocks, and sendeth them away. |
| WEB | So Hanun took David’s servants, shaved them, and cut off their garments in the middle at their buttocks, and sent them away. |
| BBE | So Hanun took David's servants, and cutting off their hair and the skirts of their robes up to the middle, sent them away. |
Where they part company is in the rendering of מַדְוֵיהֶ֛ם — see How Translations Differ.
The structure of the sentence is straightforward, with a main action followed by a series of related actions that build on the initial act of taking.
5 commentators on this verse
Jamieson, Trapp, Ellicott, AdamClarke & more — read them ›
clause
subjectחָנוּן
verbלָקַח
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Chronicles 19:4
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 Humiliation of David's Servantsgenerated
1 Chronicles 19:4 describes how Hanun, king of the Ammonites, dishonored the servants of David. This act of shaving their beards and cutting their garments was a severe insult, signaling hostility and disrespect. The context reveals a tense relationship between David and the Ammonites, as seen in the preceding verses where the Ammonite princes question David's intentions. Hanun's actions lead to further conflict, as David responds with compassion for his humiliated servants, instructing them to stay in Jericho until their beards grow back.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:12 | They repay me evil for good, to the bereavement of my soul. |
| 2 | Psalm 109:4–5 | In return for my love they accuse me, but I am a man of prayer. |
| 3 | Leviticus 19:27 | You must not cut off the hair at the sides of your head or clip off the edges of your beard. |
| 4 | Isaiah 15:2 | Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off. |
| 5 | Jeremiah 41:5 | eighty men who had shaved off their beards, torn their garments, and cut themselves came from Shechem, Shiloh, and Samaria, carrying grain offerings and frankincense for the house of the LORD. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חָנ֜וּן, cha.Nungenerated
The name חָנ֜וּן (*Chanuwn*) means 'gracious' and refers to an Ammonite king who dishonored David's ambassadors. This act of dishonor reflects the broader conflict between Israel and Ammon, showcasing the animosity and misunderstandings that can arise in political relations.
The use of this name in the narrative highlights the irony of Hanun's actions, as he fails to demonstrate the graciousness his name implies. This contrasts with David's compassionate response to his servants' humiliation.
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 finite verb וַיִּקַּ֨ח (*vai.yi.Kach*) governs the main action of the verse, with several phrases detailing the actions taken by Hanun. The structure emphasizes the sequence of actions: taking, shaving, cutting, and sending away.
The sentence's flow indicates a series of humiliating acts performed on David's servants, with the verbs leading the actions and the objects receiving the actions clearly marked.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּקַּ֨ח as ἔλαβεν (*elaben*), indicating a straightforward action of taking, consistent with the Hebrew meaning.
The choice of ἀναβολῆς for מִפְשָׂעָה suggests a more euphemistic approach to describing the act of cutting, reflecting the cultural sensitivities in the Greek translation.
In plain words — the whole versegenerated
1 Chronicles 19:4 tells us that Hanun, the Ammonite king, took David's servants, shaved their beards, cut off their garments at the hips, and sent them away. This act was a significant insult and led to further conflict between David and the Ammonites.
Frequently Asked Questionsgenerated
Hanun's actions signify a deep insult and humiliation towards David's servants, reflecting the animosity between Israel and Ammon.
David instructed his servants to stay in Jericho until their beards grew back as a sign of compassion and to allow them time to recover from their humiliation.
David's response shows the importance of compassion and care for those who are humiliated or dishonored, even in the face of conflict.
This event highlights the ongoing conflict between David and the Ammonites, setting the stage for further military and political actions in the narrative.
Reflection Questionsgenerated
- What does this passage teach us about the consequences of dishonor and humiliation?
- How can we respond with compassion in situations where others are mistreated?
- What lessons can we draw from David's leadership in this context?
- In what ways can we seek to understand and resolve conflicts in our own lives?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Chronicles 19:4 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away. Shaved them - not completely, but only the half of their face.
Read Robert Jamieson on 1 Chronicles 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 19:4 Wherefore Hanun took David’ s servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away.Ver. 4. And shaved them.] Sic legatos Davidis deturpans illudit, Popish priests say they do therefore shave their beards, lest while they drink Christ’ s blood out of the chalice, any drop thereof should hang upon their beards. Oh, shameful superstition! Hard by their buttocks.] This is check to the fashion mongers of our time, saith Piscator; who wear their clothes so close, and cloaks so short, that they cover not their buttocks. Piscator.
Read John Trapp on 1 Chronicles 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Shaved them—i.e., the half of their beards (Samuel). Hard by their buttocks.—Literally, unto the extremities. The chronicler has substituted a more decorous term for the one which appears in Samuel. Cut off their garments.—To look like captives (Isaiah 20:4).
Read Charles John Ellicott on 1 Chronicles 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. And cut off their garments in the midst] Usque ad eorum, pudenda. So the Targum, Jarchi, and others; leaving exposed what nature and decency require to be concealed. See on 2 Samuel 10:4.
Read AdamClarke on 1 Chronicles 19 →CambridgeThe Cambridge Bible for Schools and Colleges4. shaved them] 2 Samuel 10:4, shaved off the one half of iheir beards. Of course a great insult; cp. Isaiah 50:6. cut off their garments] Jewish ambassadors are represented on the Black Obelisk (a monument of Shalmaneser II, king of Assyria, now preserved in the British Museum) as wearing robes reaching to the feet; Hanun reduced ambassadors to the level of captives; cp. Isaiah 20:4.
Read Cambridge on 1 Chronicles 19 →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
So Hanun took David’s servants, shaved their beards, cut off their garments at the hips, and sent them away.
So Hanun took David’s servants, shaved them, and cut off their garments in the middle at their buttocks, and sent them away.
So Hanun took David’s servants, shaved their beards, cut off their garments at the hips, and sent them away.
So Hanun seized David’s servants and shaved their beards off. He cut off the lower part of their robes so that their buttocks were exposed and then sent them away.
Tyndale line
Wherefore Hanun took David’s servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away.
So Hanun took David’s servants, and shaved them, and cut off their garments in the middle, even to their buttocks, and sent them away.
So Hanun took David’s servants, and shaved them, and cut off their garments in the middle, even to their buttocks, and sent them away.
Wherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away.
Wherefore Hanun tooke Dauids seruants, and shaued them, and cut off their garments by the halfe vnto the buttocks, and sent them away.
Strictly literal
And Hanun took David's servants, and had them shaved, and their raiment cut off in the midst, as far as the hip, and sent them away.
And Hanun taketh the servants of David, and shaveth them, and cutteth their long robes in the midst, unto the buttocks, and sendeth them away.
And Hanun takes the servants of David and shaves them, and cuts their long robes in the midst, to the buttocks, and sends them away.
Chanun thereupon took David's servants, and shaved them, and cut off their garments in the middle as far as the hip-bone, and sent them away.
So Hanun seized David's servants, shaved them, cut off their garments to the waist, up to their buttocks, and sent them away.
From the Latin
Wherefore Hanon shaved the heads and beards of the servants of David, and cut away their garments from the buttocks to the feet, and sent them away.
Simplified
So Hanun detained David's ambassadors and had them shaved, and their robes cut off at the buttocks. Then he sent them back.
So Hanun took David's servants, and cutting off their hair and the skirts of their robes up to the middle, sent them away.
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 on the overall actions described in this verse, with the Septuagint providing a slightly different word order and phrasing but retaining the essential meaning.
וַיִּקַּ֨ח חָנ֜וּן אֶת־ עַבְדֵ֤י דָוִיד֙ וַֽיְגַלְּחֵ֔ם וַיִּכְרֹ֧ת אֶת־ מַדְוֵיהֶ֛ם בַּחֵ֖צִי עַד־ הַמִּפְשָׂעָ֑ה וַֽיְשַׁלְּחֵֽם׃
10 of the 13 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 1 Chronicles 19:4
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חָנוּן (Chanuwn) means 'gracious' and refers to several figures, including an Ammonite king who dishonored David's ambassadors and lost a war (2 Samuel 10:1). The name also appears in connection with individuals involved in repairing Jerusalem's wall during the Exile and Return period, notably in Nehemiah 3:13 and 3:30. The word is derived from H2603.
חָנוּן n.pr.m. (favoured)
an Ammonite king
Jewish chiefs, contemporaries of Nehemiah
base
H2586 חָנוּן
2586 Chanuwn khaw-noon'
from 2603; favored; Chanun, the name of an Ammonite and of
two Israelites:--Hanun.
see HEBREW for 02603
חָנוּן (cha.nun) — Hanun.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 2Sa.10.1;
son of: Nahash (H5176H)
§ Hanun = "gracious"
1) son of Nahash and king of Ammon who dishonoured David's ambassadors and lost the subsequent war with David
2) a man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem
3) the 6th son of Zalaph, who also assisted in the repair of the wall of Jerusalem, apparently on the east side
חָנוּן (cha.nun) — Hanun.
A man living at the time of Exile and Return, only mentioned at Neh.3.13
§ Hanun = "gracious"
1) son of Nahash and king of Ammon who dishonoured David's ambassadors and lost the subsequent war with David
2) a man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem
N-proper — Noun proper masculineHNpm
ha'-nun (chanun, "favored," "pitied"):
(1) A son and successor of Nahash, king of Ammon. Upon the death of Nahash, David sent sympathetic communications to Hanun, which were misinterpreted and the messengers dishonored. Because of this indignity, David waged a war against him, which caused the Ammonites to lose their independence (2Sa 10:1 ff; 1Ch 19:1).
Hanun
Graciously given. (1.) The son and successor of Nahash, king of Moab. David’s messengers, sent on an embassy of condolence to him to Rabbah Ammon, his capital, were so grossly insulted that he proclaimed war against Hanun. David’s army, under the command of Joab, forthwith crossed the Jordan, and gained a complete victory over the Moabites and their allies (2 Sam. 10:1-14) at Medeba (q.v.).
(2.) Neh. 3:13. (3.) 3:30.
(favored). Son of Nahash (2 Samuel 10:1,2; 1 Chronicles 19:1,2) king of Ammon, who dishonored the ambassadors of David, (2 Samuel 10:4) and involved the Ammonites in a disastrous war, (2 Samuel 12:31; 1 Chronicles 19:6) (B.C. 1035.) A man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem. (Nehemiah 3:13) (B.C. 446). The sixth son of Zalalph, who also assisted in the repair of the wall, apparently on the east side. (Nehemiah 3:30) (B.C. 446.)
A king of the Ammonites, whose father Nahash had befriended David in his early troubles. Upon the death of Nahash, David sent an embassage to condole with his son. The shameful treatment received by these ambassadors led to a destructive war upon the Ammonites, 2Sa 10:1- 19; 1Ch 19:1-19.
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 — ParticleHTo
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp — Noun common · masculine plural constructHNcmpc
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…
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
גָּלַח (galach) means to be bald or to shave, with various forms indicating actions like shaving oneself or being shaven. It can also figuratively refer to devastation. The entries consistently describe its uses in different grammatical forms, but do not provide specific verse references.
[גָּלַח] vb. be bald;
Pi. shave, shave off
Pu. be shaven
Hithp. shave oneself
base
H1548 [גָּלַח] be bald; Pi. shave, shave off
1548 galach gaw-lakh'
a primitive root; properly, to be bald, i.e. (causatively) to
shave; figuratively to lay waste:--poll, shave (off).
גָּלַח (ga.lach) — to shave.
1) to poll, shave, shave off, be bald
1a) (Piel)
1a1) to shave
1a2) to shave off
1a3) (fig. of devastation)
1b)(Pual) to be shaven
1c) (Hithpael) to shave oneself
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3mp
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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 — ParticleHTo
מָ֫דוּ (madev) refers to a garment or dress, derived from a root meaning to stretch, indicating a measure of extent. The entries consistently define it as a type of clothing, with no significant disagreement among lexicons.
[מָ֫דוּ], I. [מַדְוֶה] n.m. garment
base
H4063 מָ֫דוּ, מַדְוֶה, מֶדֶו
4063 medev meh'-dev
from an unused root meaning to stretch; properly, extent,
i.e. measure; by implication, a dress (as
measured):--garment.
מָ֫דוּ (me.dev) — garment.
garment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מִפְשָׂעָה (miphsa`ah) refers to a part of the body, specifically the hip or buttock, and is derived from the root meaning 'to stride.' It conveys a euphemistic sense related to the crotch area. The term appears in 1 Chronicles 19:4.
מִפְשָׂעָה n.f. stepping-region of body, hip or buttock; 1 Ch 19:4
ref
H4667 מִפְשָׂעָה
4667 miphsa`ah mif-saw-aw'
from 6585; a stride, i.e. (by euphemism) the
crotch:--buttocks.
see HEBREW for 06585
מִפְשָׂעָה (miph.sa.ah) — hip.
hip, buttock, stepping region of body
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3mp