1 Samuel 17:42 — Word Study
WLCוַיַּבֵּ֧ט הַפְּלִשְׁתִּ֛י וַיִּרְאֶ֥ה אֶת־ דָּוִ֖ד וַיִּבְזֵ֑הוּ כִּֽי־ הָיָ֣ה נַ֔עַר וְאַדְמֹנִ֖י עִם־ יְפֵ֥ה מַרְאֶֽה׃
BSAWhen the PhilistinePᵉlishtîy [a person from the region of Philistia] lookednâbaṭ▸ [to regard carefully, to show favor] and sawrâʼâh▸ DavidDâvid he despised himbâzâh▸ [to hold in contempt, to disdain] becausekîy he washâyâh■ just a boynaʻar [young, youthful] ruddyʼadmônîy [red-haired] andʻim handsomeyâpheh [beautiful, with a fair countenance]
| Greek | English | Parsing |
|---|---|---|
| וַיַּבֵּ֧ט | and he looked | Verb, Hiphil, sequential imperfect third person masculine singular |
| הַפְּלִשְׁתִּ֛י | the Philistine | Particle, noun gentilic masculine singular absolute |
| וַיִּרְאֶ֥ה | and he saw | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| דָּוִ֖ד | David | Noun proper masculine |
| וַיִּבְזֵ֑הוּ | and he despised him | Verb qal sequential imperfect third person masculine singular, suffix |
| כִּֽי־ | for | Particle |
| הָיָ֣ה | he was | Verb, Qal, perfect third person masculine singular |
| נַ֔עַר | a youth | Noun common, masculine singular absolute |
| וְאַדְמֹנִ֖י | and red | Conjunction |
| עִם־ | with | Preposition |
| יְפֵ֥ה | handsome of | Adj |
| מַרְאֶֽה׃ | appearance | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the Philistine looked and saw David, he despised him because he was just a boy, ruddy and handsome. |
| KJV | And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. |
| ASV | And when the Philistine looked about, and saw David, he disdained him; for he was but a youth, and ruddy, and withal of a fair countenance. |
| YLT | and the Philistine looketh attentively, and seeth David, and despiseth him, for he was a youth, and ruddy, with a fair appearance. |
| WEB | When the Philistine looked around and saw David, he disdained him; for he was but a youth, and ruddy, and had a good looking face. |
| BBE | And when the Philistine, taking note, saw David, he had a poor opinion of him: for he was only a boy, red-haired and good-looking. |
Where they part company is in the interpretation of בָזָה — see How Translations Differ.
The main clause introduces the Philistine's actions, with three subordinate clauses providing additional context about what he saw and how he reacted.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָבַט
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 — 1 Samuel 17:42
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 — David and Goliathgenerated
1 Samuel 17:42 describes the moment when Goliath, the Philistine giant, looked at David and dismissed him because of his youthful appearance. This encounter sets the stage for the famous battle that follows, highlighting the theme of underestimating one's opponent based on external factors. The context reveals the tension between the Israelites and the Philistines, emphasizing David's courage despite the odds against him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 20:18 | “If they have marched out in peace,” he said, “take them alive. Even if they have marched out for war, take them alive.” |
| 2 | 2 Kings 18:23–24 | Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them! |
| 3 | Nehemiah 4:2–4 | before his associates and the army of Samaria, saying, “What are these feeble Jews doing? Can they restore the wall by themselves? Will they offer sacrifices? Will they complete it in a day? Can they bring these burnt stones back to life from the mounds of rubble?” |
| 4 | Psalm 123:3–4 | Have mercy on us, O LORD, have mercy, for we have endured much contempt. |
| 5 | 2 Corinthians 11:27–29 | in labor and toil and often without sleep, in hunger and thirst and often without food, in cold and exposure. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בָזָה, bazahgenerated
The verb בָזָה (bazah) means to despise or hold in contempt. It is used here to express the Philistine's disdain for David, viewing him as insignificant due to his youth. The parsing indicates it is in the Qal form, which is the simple active voice, emphasizing the direct action of contempt.
This word carries a strong connotation of worthlessness, which reflects the Philistine's attitude not just toward David, but also toward the Israelite people as a whole. The use of this verb illustrates the broader theme of how appearances can lead to misjudgments.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses despised for בָזָה.
Sentence Structuregenerated
The sentence is structured around three main verbs: יַּבֵּט (looked), יִּרְאֶה (saw), and יִּבְזֵהוּ (despised him). The subject is the Philistine, and the object is David, with additional descriptors elaborating on David's appearance.
The Hebrew word order emphasizes the actions of the Philistine, showcasing his contempt for David as a direct response to his perception of David's youth and appearance.
In plain words — the whole versegenerated
1 Samuel 17:42 tells us that Goliath, the Philistine giant, looked at David and despised him because he was just a young boy. Goliath's contempt highlights the theme of underestimating others based on their appearance, setting the stage for the battle that follows.
Frequently Asked Questionsgenerated
The Philistine despised David because he was just a young boy, which led him to underestimate David's abilities.
David's appearance as a young and handsome boy contrasts sharply with the expectations of a warrior, emphasizing the theme that true strength is not always visible.
This verse sets the stage for the confrontation between David and Goliath, illustrating the initial underestimation of David by his opponent.
We can learn that appearances can be misleading, and one should not judge others solely based on their looks or age.
Reflection Questionsgenerated
- How do I sometimes underestimate others based on their appearance?
- What qualities should I look for in others that go beyond physical appearance?
- In what ways can I be more supportive of those who may be dismissed by others?
- How can I apply the lesson of this verse in my own life when facing challenges?
The early church on this verse — how the Fathers read it
Bede comments on this verse, drawing parallels between the Philistine's contempt for David and the devil's disdain for the humble Son of God.
And when the Philistine had looked and saw David, etc. And when the devil had very shrewdly looked and saw the Son of God in the world doing and teaching things contrary to him, as if proceeding against him, since he found him humble, he,Early Church Fathers on 1 Samuel 17 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Samuel 17:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the Philistine looked about, and saw David, he disdained him,.... He looked about for his antagonist, to take a view of him, what sort of a man he was, expecting to see one much like
Read John Gill on 1 Samuel 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the Philistine came on and drew near unto David; and the man that bare the shield went before him. No JFB commentary on these verses.
Read Robert Jamieson on 1 Samuel 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot having so much as the countenance of a martial person.
Read Matthew Poole on 1 Samuel 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 17:42 And when the Philistine looked about, and saw David, he disdained him: for he was [but] a youth, and ruddy, and of a fair countenance.Ver. 42. For hewas but a youth, and ruddy, and of a fair countenance.] No son of Mars, hardened and habituated in feats of chivalry, but some effeminate Adonis he took him for, a knight of Venus rather than Bellona, fitter for a canopy than a camp, for language than a lance: cuius bella, labella; spicula, pocula; spolia, dolia; scutum, scortum; stratagemata, tragemata. Militia est operis altera digna tui.
Read John Trapp on 1 Samuel 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 42. He disdained him] He held him in contempt; he saw that he was young, and from his ruddy complexion supposed him to be effeminate.
Read AdamClarke on 1 Samuel 17 →
CambridgeThe Cambridge Bible for Schools and Colleges42. he disdained him] See Proverbs 16:18.
Read Cambridge on 1 Samuel 17 →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
When the Philistine looked and saw David, he despised him because he was just a boy, ruddy and handsome.
When the Philistine looked around and saw David, he disdained him; for he was but a youth, and ruddy, and had a good looking face.
When the Philistine looked and saw David, he despised him because he was just a boy, ruddy and handsome.
When the Philistine looked carefully at David, he despised him, for he was only a ruddy and handsome boy.
Tyndale line
And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance.
And when the Philistine looked about, and saw David, he disdained him; for he was but a youth, and ruddy, and withal of a fair countenance.
And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and withal of a fair countenance.
And when the Philistine looked about, and saw David, he disdained him: for he was a youth, and ruddy, and of a fair countenance.
Now when the Philistim looked about and saw Dauid, he disdeined him: for he was but yong, ruddie, and of a comely face.
Strictly literal
And when the Philistine looked about and saw David, he disdained him; for he was a youth, and ruddy, and besides of a beautiful countenance.
and the Philistine looketh attentively, and seeth David, and despiseth him, for he was a youth, and ruddy, with a fair appearance.
and the Philistine looks attentively, and sees David, and despises him, for he was a youth, and ruddy, with a handsome appearance.
And when the Philistine looked about, and saw David, he disdained him; for he was but a lad, and ruddy, with a fair appearance.
When the Philistine looked around and saw David, he despised him, for he was only a boy, and ruddy, with a handsome appearance.
From the Latin
And when the Philistine looked, and beheld David, he despised him. For he was a young man, ruddy, and of a comely countenance.
Simplified
When the Philistine looked closely he could see that David was just a red-faced handsome youth, and so he treated David with contempt.
And when the Philistine, taking note, saw David, he had a poor opinion of him: for he was only a boy, red-haired and good-looking.
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 11 of the 13 words matched. The differences in word order and articles reflect the distinct grammatical structures of Hebrew and Greek, but the core message remains consistent.
וַיַּבֵּ֧ט הַפְּלִשְׁתִּ֛י וַיִּרְאֶ֥ה אֶת־ דָּוִ֖ד וַיִּבְזֵ֑הוּ כִּֽי־ הָיָ֣ה נַ֔עַר וְאַדְמֹנִ֖י עִם־ יְפֵ֥ה מַרְאֶֽה׃
11 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 Samuel 17:42
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.
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
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
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…
בָזָה (bazah) is a Hebrew verb meaning to despise or hold in contempt. It can be used in different forms: Qal for direct action, Niphal for being despised, and Hiphil for causing someone to despise. The entries emphasize a sense of disdain and worthlessness associated with the term.
בָזָה vb. despise
Qal despise, regard with contempt
Niph.
despised
vile, worthless
despicable, contemptible
Hiph. so as to cause to despise their lords
base
H959 בָזָה despise
959 bazah baw-zaw'
a primitive root; to disesteem:--despise, disdain,
contemn(-ptible), + think to scorn, vile person.
בָּזָה (ba.zah) — to despise.
1) to despise, hold in contempt, disdain
1a) (Qal) to despise, regard with contempt
1b) (Niphal)
1b1) to be despised
1b2) to be despicable
1b3) to be vile, worthless
1c) (Hiphil) to cause to despise
Also means: ba.zoh (בָּזֹה "to despise" H0960)
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
N-ms — Noun common · masculine singular absoluteHNcmsa
אַדְמוֹנִי (admoniy) means 'red' or 'ruddy,' specifically describing Esau's appearance as a newborn. It is derived from a root meaning 'reddish,' which relates to hair or complexion.
אַדְמוֹנִי adj. red, ruddy, of Esau as newborn babe
base
H132 אַדְמוֹנִי red, ruddy, of Esau as newborn babe
132 'admoniy ad-mo-nee'
or (fully) admowniy {ad-mo-nee'}; from 119; reddish (of the
hair or the complexion):--red, ruddy.
see HEBREW for 0119
אַדְמוֹנִי (ad.mo.ni) — red.
red, ruddy (of Esau as infant)
Conj | Adj — ConjunctionHC/Aamsa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
The Hebrew word יָפֶה (yapheh) means 'fair' or 'beautiful,' and can describe something that is aesthetically pleasing or attractive. It is derived from the root word יָפָה (yafah). The entries consistently emphasize its use in both literal and figurative contexts.
יָפֶה adj. fair, beautiful
base
H3303 יָפֶה fair, beautiful
3303 yapheh yaw-feh'
from 3302; beautiful (literally or figuratively):--+
beautiful, beauty, comely, fair(-est, one), + goodly,
pleasant, well.
see HEBREW for 03302
יָפֶה (ya.pheh) — beautiful.
fair, beautiful, handsome
Adj — AdjHAamsc
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…
מַרְאֶה (mar'eh) refers to sight, appearance, or vision, encompassing both physical and supernatural aspects of what is seen. It can denote a phenomenon, spectacle, or the power of seeing. The word is derived from a root meaning to see, and it covers a range of meanings related to visual perception.
מַרְאֶה 102 n.m. sight, appearance, vision
sight, phenomenon, spectacle
appearance
appearance, sight, vision
in gen. what is seen
specif. a (supernat.) vision
sight, vision = power of seeing (and enjoying), late
base
H4758 מַרְאֶה sight, appearance, vision . . sight, phenomenon, spectacle
. appearance
. appearance, sight, vision
. in gen. what is seen
. specif. a (supernat.) vision
. sight, vision = power of seeing (and enjoying), late
4758 mar'eh mar-eh'
from 7200; a view (the act of seeing); also an appearance
(the thing seen), whether (real) a shape (especially if
handsome, comeliness; often plural the looks), or (mental) a
vision:--X apparently, appearance(-reth), X as soon as
beautiful(-ly), countenance, fair, favoured, form, goodly, to
look (up) on (to), look(-eth), pattern, to see, seem, sight,
visage, vision.
see HEBREW for 07200
מַרְאֶה (mar.eh) — appearance.
1) sight, appearance, vision
1a) sight, phenomenon, spectacle, appearance, vision
1b) what is seen
1c) a vision (supernatural)
1d) sight, vision (power of seeing)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
a-per'-ans (mar'eh; chiefly used of the mystic and supernatural visions of Ezekiel and Daniel): A semblance, as of lightning, wheels, sapphire stone (Eze 1:14,16,26); Gabriel's overpowering revelation (Da 8:15; see also Da 10:6,18). In the New Testament refers exclusively, through three Greek words, prosopon, "sight," "countenance," to "outward appearance" (2Co 10:7 the King James Version); and its possibly deceptive nature: opsis, "Judge not according to appearance." (Joh 7:24); "them that glory in appearance." (2Co 5:12; compare
