1 Samuel 18:4 — Word Study
WLCוַיִּתְפַּשֵּׁ֣ט יְהוֹנָתָ֗ן אֶֽת־ הַמְּעִיל֙ אֲשֶׁ֣ר עָלָ֔יו וַֽיִּתְּנֵ֖הוּ לְדָוִ֑ד וּמַדָּ֕יו וְעַד־ חַרְבּ֥וֹ וְעַד־ קַשְׁתּ֖וֹ וְעַד־ חֲגֹרֽוֹ׃
BSAAnd JonathanYᵉhôwnâthân [stripped himself, removed his outer garments] removedpâshaṭ▸ the robemᵉʻîyl he was wearingʻal and gavenâthan▸ it to DavidDâvid along with his tunicmad [a long garment, a soldier's attire] his swordchereb [a cutting instrument, a tool for battle] his bowqesheth [a weapon for hunting and war] and his beltchăgôwr [a girdle]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתְפַּשֵּׁ֣ט | and he stripped himself | Verb, Hithpael, sequential imperfect third person masculine singular |
| יְהוֹנָתָ֗ן | Jonathan | Noun proper masculine |
| אֶֽת־ | the object marker | Particle |
| הַמְּעִיל֙ | the robe | Particle, noun common masculine singular absolute |
| אֲשֶׁ֣ר | which | Particle |
| עָלָ֔יו | [was] on him | Preposition, suffix |
| וַֽיִּתְּנֵ֖הוּ | and he gave it | Verb qal sequential imperfect third person masculine singular, suffix |
| לְדָוִ֑ד | to David | Preposition, noun proper masculine |
| וּמַדָּ֕יו | and garments his | Conjunction, noun common masculine plural construct, suffix |
| וְעַד־ | and to | Conjunction, preposition |
| חַרְבּ֥וֹ | sword his | Noun common feminine singular construct, suffix |
| וְעַד־ | and to | Conjunction, preposition |
| קַשְׁתּ֖וֹ | bow his | Noun common feminine singular construct, suffix |
| וְעַד־ | and to | Conjunction, preposition |
| חֲגֹרֽוֹ׃ | belt his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Jonathan removed the robe he was wearing and gave it to David, along with his tunic, his sword, his bow, and his belt. |
| KJV | And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. |
| ASV | And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his apparel, even to his sword, and to his bow, and to his girdle. |
| YLT | and Jonathan strippeth himself of the upper robe which [is] upon him, and giveth it to David, and his long robe, even unto his sword, and unto his bow, and unto his girdle. |
| WEB | Jonathan stripped himself of the robe that was on him and gave it to David with his clothing, even including his sword, his bow, and his sash. |
| BBE | And Jonathan took off the robe he had on and gave it to David, with all his military dress, even to his sword and his bow and the band round his body. |
Where they part company is פָּשַׁט — see How Translations Differ.
The structure features a main clause followed by a verb phrase and a list, emphasizing the actions taken by Jonathan.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְהוֹנָתָן
verbפָּשַׁט
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 18:4
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 Covenant Between Jonathan and Davidgenerated
1 Samuel 18:4 describes a pivotal moment in the relationship between Jonathan and David. Jonathan, recognizing David's emerging leadership and God's favor upon him, removes his royal robe and gives it to David, along with his tunic, sword, bow, and belt. This act signifies Jonathan's loyalty and the passing of authority, foreshadowing David's future kingship. Their bond is further solidified through a covenant made earlier in 1 Samuel 18:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:42 | Then Pharaoh removed the signet ring from his finger, put it on Joseph’s finger, clothed him in garments of fine linen, and placed a gold chain around his neck. |
| 2 | Esther 6:8–9 | have them bring a royal robe that the king himself has worn and a horse on which the king himself has ridden—one with a royal crest placed on its head. |
| 3 | Isaiah 61:10 | I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels. |
| 4 | Luke 15:22 | But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. |
| 5 | 2 Corinthians 5:21 | God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — פָּשַׁט, vai.yit.pa.Shetgenerated
The verb פָּשַׁט (paSHaT) means to strip off or to remove, particularly clothing. It is used in contexts of disrobing or plundering, indicating a sense of taking away or depriving. The Hithpael form here suggests a reflexive action, emphasizing Jonathan's voluntary act of removing his own robe.
In this verse, Jonathan's stripping of his robe symbolizes his recognition of David's future role and his willingness to relinquish his own status. This act of selflessness highlights the deep friendship and loyalty between them.
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 main verb of the verse is וַיִּתְפַּשֵּׁ֣ט, and he stripped himself, which governs the actions that follow. The structure includes a noun phrase for the object, followed by additional phrases describing what Jonathan gave to David.
The sequence of actions emphasizes Jonathan's selflessness, as he first strips off his robe and then gives it to David, indicating a transfer of honor and authority.
In plain words — the whole versegenerated
1 Samuel 18:4 shows Jonathan giving his royal robe to David, a powerful gesture of friendship and loyalty. This act signifies that Jonathan recognizes David's future as king and willingly supports him.
Frequently Asked Questionsgenerated
Jonathan's act symbolizes his loyalty to David and recognition of David's future role as king.
This moment marks the deep bond of friendship between Jonathan and David, showcasing themes of loyalty and sacrifice.
The items, including the robe, sword, and bow, represent Jonathan's royal status and his willingness to share his identity and power with David.
Jonathan's gift foreshadows David's rise to kingship and the eventual conflict with Saul, highlighting the complexities of their relationships.
Reflection Questionsgenerated
- What does Jonathan's selfless act teach us about friendship and loyalty?
- In what ways can we support others in their roles and responsibilities, as Jonathan did for David?
- How do acts of kindness and sacrifice impact our relationships?
- What can we learn from Jonathan's willingness to give up his status for the sake of another?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 18:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jonathan stripped himself of the robe that [was] upon him,.... As a token of his hearty love and true friendship, and that David might appear at court not in the habit of a shepherd, but in that
Read John Gill on 1 Samuel 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. Jonathan stripped himself of the robe ... and gave it to David.
Read Robert Jamieson on 1 Samuel 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePartly as a pledge of his great respect and affection to him; and partly to vindicate David from that contempt which might cleave to him for his former pastoral habit and condition, and to put him into a habit suitable to his present greatness and glory.
Read Matthew Poole on 1 Samuel 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 18:4 And Jonathan stripped himself of the robe that [was] upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. Ver. 4. And Jonathan stripped himself of the robe … and gave it to David, &c.] As a pledge of his dear love, and for a symbol, that now all things were common betwixt them, as it useth to be betwixt dearest friends, and that he would have David looked upon as his Alter Ego. And his garments, even to his sword, &c.] Love is liberal, and can part with anything. Christ sealed up his great love to his elect by bestowing himself and all his benefits upon them. Neither was it, perhaps, without mystery, saith one, that Saul’ s…
Read John Trapp on 1 Samuel 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Gave it to David.—It has been suggested that the reason of this gift was to enable his friend David—then poorly clad—to appear at his father’s court in a fitting dress; but this kind of present was usual among friends in those remote ages. Glaucus and Diomed, for instance, exchanged armour of a very different value. “Now change we arms, and prove to either host We guard the friendship of the line we boast. * * * * * * For Diomed’s brass arms, of mean device, For which nine oxen paid (a vulgar price), He gave his own of gold, divinely wrought: A hundred beeves the shining purchase bought.” Iliad, vi. 286–295.
Read Charles John Ellicott on 1 Samuel 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Jonathan stripped himself] Presents of clothes or rich robes, in token of respect and friendship, are frequent in the East. And how frequently arms and clothing were presented by warriors to each other in token of friendship, may be seen in Homer and other ancient writers.
Read AdamClarke on 1 Samuel 18 →CambridgeThe Cambridge Bible for Schools and Colleges4. Jonathan stript himself, &c.] Jonathan gave David (1) his mĕ ?îl or long outer robe for ordinary wear (see on 1 Samuel 2:19); (2) his military dress (1 Samuel 17:38) and girdle: (3) even his sword, and the famous bow which was his special weapon (2 Samuel 1:22). The act was at once a ratification of their compact and a pubic mark of honour. See Genesis 41:42; Esther 6:8. We may compare the exchange of armour between Glaucus and Diomede when they met before Troy, as a pledge of old family friendship (Hom. Il. VI. 230).
Read Cambridge on 1 Samuel 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. His garments — Rather, his armour, as the word îãis rendered, 1 Samuel 17:39. This, we are immediately told, consisted of his sword, bow, and girdle. The giving of this robe and armour was the seal of the covenant between them.
Read Daniel Denison Whedon on 1 Samuel 18 →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
And Jonathan removed the robe he was wearing and gave it to David, along with his tunic, his sword, his bow, and his belt.
Jonathan stripped himself of the robe that was on him and gave it to David with his clothing, even including his sword, his bow, and his sash.
And Jonathan removed the robe he was wearing and gave it to David, along with his tunic, his sword, his bow, and his belt.
Jonathan took off the robe he was wearing and gave it to David, along with the rest of his gear, including his sword, his bow, and even his belt.
Tyndale line
And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.
And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his apparel, even to his sword, and to his bow, and to his girdle.
And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his apparel, even to his sword, and to his bow, and to his girdle.
And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.
And Ionathan put off the robe that was vpon him, and gaue it Dauid, and his garments, euen to his sword, and to his bow, and to his girdle.
Strictly literal
And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his dress, even to his sword, and to his bow, and to his girdle.
and Jonathan strippeth himself of the upper robe which [is] upon him, and giveth it to David, and his long robe, even unto his sword, and unto his bow, and unto his girdle.
and Jonathan strips himself of the upper robe which [is] on him, and gives it to David, and his long robe, even to his sword, and to his bow, and to his girdle.
And Jonathan stripped himself of the robe that he had upon him, and gave it to David, and likewise his garments, even to his sword, and to his bow, and to his girdle.
Jonathan took off the robe that he was wearing and gave it to David with his armor, as well as his sword, bow, and belt.
From the Latin
And Jonathan stripped himself of the coat with which he was clothed, and gave it to David, and the rest of his garments, even to his sword, and to his bow, and to his girdle.
Simplified
Jonathan took off the robe he was wearing and gave it to David, together with his tunic, his sword, his bow, and his belt.
And Jonathan took off the robe he had on and gave it to David, with all his military dress, even to his sword and his bow and the band round his body.
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 reads: וַיִּתְפַּשֵּׁ֣ט יְהוֹנָתָ֗ן אֶֽת־ הַמְּעִיל֙ אֲשֶׁ֣ר עָלָ֔יו, which aligns closely with the Dead Sea Scrolls fragment, though some words are restored. The Septuagint does not provide a direct correspondence but retains the essence of the narrative.
וַיִּתְפַּשֵּׁ֣ט יְהוֹנָתָ֗ן אֶֽת־ הַמְּעִיל֙ אֲשֶׁ֣ר עָלָ֔יו וַֽיִּתְּנֵ֖הוּ לְדָוִ֑ד וּמַדָּ֕יו וְעַד־ חַרְבּ֥וֹ וְעַד־ קַשְׁתּ֖וֹ וְעַד־ חֲגֹרֽוֹ׃
12 of the 15 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.
[עלי׳ו] [ויתנ׳הו] [לדוד] [ומדי׳ו] [ועד] חרב׳ו [ועד] [קשת׳ו] [ועד] [חגר׳ו]
10 words of the verse are on this fragment — 1 partly restored, 9 supplied entire by an editor.
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 18:4
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.
פָּשַׁט (pashat) is a Hebrew verb meaning to strip off or to invade. It encompasses actions like unclothing, plundering, and making a dash, with various forms indicating different nuances such as flaying or putting off garments. The term appears in different contexts, including military actions and personal disrobing.
פָּשַׁט vb. strip off, make a dash, raid
Qal
strip off, put off, one’s garment
put off (one’s shelter), i.e. make a dash (from a sheltered place)
Pi. to strip the slain
Hiph.
strip one of garment
strip off
flay
Hithp. he stripped himself of his garment
base
H6584 פָּשַׁט strip off, make a dash, raid
6584 pashat paw-shat'
a primitive root; to spread out (i.e. deploy in hostile
array); by analogy, to strip (i.e. unclothe, plunder, flay,
etc.):--fall upon, flay, invade, make an invasion, pull off,
put off, make a road, run upon, rush, set, spoil, spread
selves (abroad), strip (off, self).
פָּשַׁט (pa.shat) — to strip.
1) to strip, invade, strip off, make a dash, raid, spread out
1a) (Qal)
1a1) to strip off, put off
1a2) to put off (one's shelter), make a dash
1b) (Piel) to strip
1c) (Hiphil)
1c1) to strip of
1c2) to strip off
1c3) to flay
1d) (Hithpael) to strip oneself of
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
The Hebrew word יְהוֹנָתָן (*Yhownathan*) means 'Jehovah has given' and refers to several individuals in the Old Testament, primarily Jonathan, the son of King Saul and a close friend of David. The entries detail various figures named Jonathan, including a high priest's son, warriors, and Levites, with notable mentions in Judges and 1 Samuel.
יְהוֹנָתָן, יוֹנָתָן n.pr.m. (י׳ hath given)
son of Saul
son of Abiathar
nephew of David
of David, i.e. his uncle?
one of David’s heroes
one of David’s treasurers
a scribe
Levites
a priest
priest to the tribe of Dan, son of Gershom
a Judaite captain, after fall of Jerus.
a Judaite
father of Ebed
son of Asahel
a priest
son of Joiada
base
H3083 יְהוֹנָתָן, יוֹנָתָן
3083 Yhownathan yeh-ho-naw-thawn'
from 3068 and 5414; Jehovah-given; Jehonathan, the name of
four Israelites:--Jonathan. Compare 3129.
see HEBREW for 03068
see HEBREW for 05414
see HEBREW for 03129
יְהוֹנָתָן (ye.ho.na.tan) — Jonathan.
A man living before Israel's Monarchy, only mentioned at Jdg.18.30;
son of: Gershom (H1647)(?)
§ Jonathan or Jehonathan = "Jehovah has given"
1) a son of king Saul and a friend of David
2) a son of the high priest Abiathar and the last descendant of Eli of whom we hear
3) a nephew of David who like David slew a giant of Gath
4) an uncle of David
5) one of David's mighty warriors
6) one of David's treasurers
7) a scribe in the time of Jeremiah
8) a Levite and father of Zechariah, a priest who blew the trumpet at the dedication of the wall
9) a son or descendant of Gershom, the son of Moses, and a priest to the tribe of Dan
10) a son of Kareah and a brother of Johanan; a Judaite captain after the fall of Jerusalem
11) another Judaite father of Peleth
12) father of Ebed in the time of Ezra
13) son of Asahel in the time of Ezra
N-proper — Noun proper masculineHNpm
Jonathan
Whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are, (1.) A Levite descended from Gershom (Judg. 18:30). His history is recorded in 17:7-13 and 18:30. The Rabbins changed this name into Manasseh “to screen the memory of the great lawgiver from the stain of having so unworthy an apostate among his near descendants.” He became priest of the idol image at Dan, and this office continued in his family till the Captivity.
(2.) The eldest son of king Saul, and the bosom friend of David. He is first mentioned when he was about thirty years of age, some time after his father’s accession to the throne (1 Sam. 13:2). Like his father, he was a man of great strength and activity (
that is, "the gift of Jehovah, " the eldest son of King Saul. (B.C. about 1095-1056.) He was a man of great strength and activity. (2 Samuel 1:23) He was also famous as a warrior, (1 Chronicles 12:2) as is shown by the courage he showing in attacking the garrison of the Philistines, in company with is armor-bearer only, slaying twenty men and putting an army to flight. (1 Samuel 14:6-16) During the pursuit, Jonathan, who had not heard of the rash curse, ch. (1 Samuel 14:24) which Saul invoked on any one who ate before the evening, tasted the honey which lay on the ground. Saul would have sacrificed him; but the people interposed in behalf of the hero of that great day, and…
1. A Levite, son of Gershom, and grandson of Moses, who after the death of Joshua impiously served as a priest, first to Micah, and then to the Danites in Laish or Dan, where his posterity succeeded him until the captivity, Jud 17:1-18:31.
2. The eldest son of Saul, and one of the loveliest characters in Old Testament history. The narrative of his brilliant exploit in Michmash, 1Sa 13:1-14:52, illustrates his pious faith, his bravery, (see also 1Sa 13:3) and the favor borne him by the people, who would not suffer him to be put to death in consequence of Saul’s foolish vow. This valiant and generous prince loved David as his own soul, 1Sa 18:1-4 19:2 20:1-42; and though…
given of God
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
מְעִיל (me.il) means 'robe' and refers to an upper or outer garment. It is associated with garments worn by men of rank, long garments for David's daughters, and the high priest's attire. The word is derived from a root meaning 'covering' and encompasses various types of robes.
מְעִיל n.m. robe
base
H4598 מְעִיל robe
4598 m`iyl meh-eel'
from 4603 in the sense of covering; a robe (i.e. upper and
outer garment):--cloke, coat, mantle, robe.
see HEBREW for 04603
מְעִיל (me.il) — robe.
1) robe
1a) a garment worn over a tunic by men of rank
1b) a long garment worn by David's daughters
1c) a garment of the high priest
1d) (fig.) of attributes
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3ms
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-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms
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)
Prep | N-proper — Preposition · noun proper masculineHR/Npm
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…
מַד (mad) refers to a measure or extent, particularly in terms of height or size. It can denote a garment, cloth, or carpet, and is associated with concepts like raiment and stature. The entries suggest it encompasses both physical measurements and clothing items.
[מַד] n.m. measure, also cloth garment (as extended, wide)
base
H4055 מַד, מֵד
4055 mad mad
or med {made}; from 4058; properly, extent, i.e. height; also
a measure; by implication, a vesture (as measured); also a
carpet:--armour, clothes, garment, judgment, measure,
raiment, stature.
see HEBREW for 04058
מַד (mad) — garment.
1) measure, cloth garment
1a) measure
1b) cloth, carpet
1c) garment (outer)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
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)
HC/R — Conjunction · prepositionHC/R
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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)
HC/R — Conjunction · prepositionHC/R
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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)
HC/R — Conjunction · prepositionHC/R
חֲגוֹר (chagor) and its feminine form חֲגוֹרָה (chagowrah) both refer to a belt or girdle, used for the waist. The entries indicate that these terms can also denote a loin-covering or armor. The word is derived from a root meaning to bind or gird.
חֲגוֹר n.[m.] belt, girdle
base
חֲגוֹרָה n.f. girdle, loin-covering, belt
base
H2290a חֲגוֹר belt, girdle H2290b חֲגוֹרָה girdle, loin-covering, belt
2290 chagowr khag-ore'
or chagor {khag-ore'}; and (feminine) chagowrah
{khag-o-raw'}; or chagorah {khag-o-raw'}; from 2296; a belt
(for the waist):--apron, armour, gird(-le).
see HEBREW for 02296
חֲגוֹר (cha.gor) — belt.
girdle, belt
Another spelling of ha.go.rah (חֲגוֹרָה "belt" H2290B)
חֲגוֹרָה (ha.go.rah) — belt.
girdle, loin-covering, belt, loin-cloth, armour
Also means: cha.gor (חֲגוֹר "belt" H2290A)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms