2 Kings 19:34 — Word Study
WLCוְגַנּוֹתִ֛י אֶל־ הָעִ֥יר הַזֹּ֖את לְהֽוֹשִׁיעָ֑הּ לְמַֽעֲנִ֔י וּלְמַ֖עַן דָּוִ֥ד עַבְדִּֽי׃
BSAI will defendgânan [protect, guard] thiszôʼth cityʻîyr [the watchman's place, a walled town] and save ityâshaʻ [rescue, deliver] for My own sakemaʻan [for My honor, reputation] and for the sake ofmaʻan [because of, on account of] My servantʻebed [one who serves, a bondservant] DavidDâvid [the youngest son of Jesse, a king of Israel]
| Greek | English | Parsing |
|---|---|---|
| וְגַנּוֹתִ֛י | and I will defend | Verb, Qal, sequential perfect first person common singular |
| אֶל־ | Preposition | |
| הָעִ֥יר | the city | Particle, noun common feminine singular absolute |
| הַזֹּ֖את | this | Particle, particle |
| לְהֽוֹשִׁיעָ֑הּ | to deliver it | Preposition, verb hiphil infinitive construct common, suffix |
| לְמַֽעֲנִ֔י | for own sake my | Particle, suffix |
| וּלְמַ֖עַן | and for [the] sake of | Conjunction, particle |
| דָּוִ֥ד | David | Noun proper masculine |
| עַבְדִּֽי׃ | servant my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | ‘I will defend this city and save it for My own sake and for the sake of My servant David.’” |
| KJV | For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. |
| ASV | For I will defend this city to save it, for mine own sake, and for my servant David’s sake. |
| YLT | And I have covered over this city, To save it, for Mine own sake, And for the sake of David My servant.' |
| WEB | ‘For I will defend this city to save it, for my own sake and for my servant David’s sake.’” |
| BBE | For I will keep this town safe, for my honour, and for the honour of my servant David. |
Where they part company is in the rendering of לְמַֽעֲנִ֔י — see How Translations Differ.
The main clause is supported by several phrases that clarify the action and its purpose.
6 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
verbגָּנַן
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 — 2 Kings 19:34
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 — God's Assurance to Jerusalemgenerated
2 Kings 19:34 records God's promise to defend Jerusalem against the Assyrian invasion. This assurance emphasizes God's protective nature and His commitment to His covenant with David. The surrounding verses illustrate the dire situation faced by the city and highlight God's intervention as a response to the threats posed by the Assyrians, affirming His sovereignty and faithfulness to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 20:6 | I will add fifteen years to your life. And I will deliver you and this city from the hand of the king of Assyria. I will defend this city for My sake and for the sake of My servant David.’” |
| 2 | Psalm 46:5–6 | God is within her; she will not be moved. God will help her when morning dawns. |
| 3 | Psalm 48:2–8 | Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King. |
| 4 | Isaiah 31:5 | Like birds hovering overhead, so the LORD of Hosts will protect Jerusalem. He will shield it and deliver it; He will pass over it and preserve it.” |
| 5 | Isaiah 38:6 | And I will deliver you and this city from the hand of the king of Assyria. I will defend this city. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — גָּנַן, ve.ga.no.Tigenerated
The verb גָּנַן (ganan) means to defend or protect. It is a Qal verb in the sequential perfect form, indicating a completed action in the first person singular. This word conveys the idea of surrounding or covering something to keep it safe, which aligns with God's promise to shield the city from harm.
The protective connotation of גָּנַן is reinforced by its usage in various contexts throughout the Hebrew Bible, where it often describes God's safeguarding of His people. The verb's root emphasizes the action of defending, making it a fitting choice for God's assurance in this verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses defend and save to convey the protective nature of God's promise.
Sentence Structuregenerated
The finite verb גָּנַן (ganan), meaning to defend, governs the main clause. It is followed by a prepositional phrase indicating the direction of the defense, אֶל־ ('el-), which means to or toward, and then by the noun phrase הָעִ֥יר (ha-'ir), meaning the city.
The structure emphasizes God's direct action of defense and salvation, with the phrases לְהֽוֹשִׁיעָ֑הּ (to deliver it) and לְמַֽעֲנִ֔י (for My own sake) clarifying the purpose behind His actions.
Septuagint Backgroundgenerated
In the Septuagint, גָּנַן is rendered as ὑπερασπιῶ (hyperaspidō), which means to defend or to protect. This choice aligns closely with the Hebrew meaning, emphasizing the act of safeguarding.
The use of ὑπερασπιῶ suggests a strong commitment to defense, reflecting the seriousness of God's promise to protect the city.
In plain words — the whole versegenerated
2 Kings 19:34 shows God's promise to protect Jerusalem from the Assyrians. He declares that He will defend the city for His own honor and because of His servant David. This highlights God's commitment to His people and His covenant.
Frequently Asked Questionsgenerated
God promises to defend the city to uphold His honor and reputation, as well as to fulfill His covenant with David.
To save the city means to rescue it from danger, ensuring its safety and preservation against threats.
This promise reflects God's nature as a protector and His faithfulness to His people, demonstrating His commitment to their welfare.
Mentioning David underscores the covenant relationship God has with him, highlighting the importance of David's lineage in God's plan.
Reflection Questionsgenerated
- In what ways have I seen God's protection in my life?
- How can I trust in God's promises during difficult times?
- What does it mean for me to honor God in my actions, as He honors His promises?
- How can I reflect God's character of protection and care in my relationships with others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Kings 19:34 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I will defend this city, to save it, for mine own sake, and for my servant David's sake. For mine own sake - (cf.
Read Robert Jamieson on 2 Kings 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor my promise and covenant’ s sake, made with David concerning the stability and eternity of his kingdom. See ,13.
Read Matthew Poole on 2 Kings 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 19:34 For I will defend this city, to save it, for mine own sake, and for my servant David’ s sake.Ver. 34. For I will defend this city.] I will cover it as with a shield, - so the word signifieth see 2 Kings 19:32, - I will fence and protect it. The like God hath done for Geneva, a small city besieged with enemies, and barred out from aid of friends. It had long since been undone, saith one, but because it had so many enemies to undo it; rather because it had so gracious and powerful a God to defend this city, to save it. For mine own sake.] That my power and care of my people may appear to all. And for my servant David’ s sake.] To whom I passed my word, and wilt keep it. Here A…
Read John Trapp on 2 Kings 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) For I will defend.—And I will cover (with a shield). (Comp. Isaiah 31:5; Isaiah 38:6; 2 Kings 20:6.) For my servant David’s sake.—See 1 Kings 11:12-13, and the promise in 2 Samuel 7.
Read Charles John Ellicott on 2 Kings 19 →CambridgeThe Cambridge Bible for Schools and Colleges34. for mine own sake] God’s mercy and love to Israel were manifested that in them He might have witness to all the world. Hence the Psalmist often celebrates these qualities, and adds that they were shewn by Jehovah ‘for His name’s sake’. Cf. Psalms 106:8, ‘He saved them for His name’s sake, that He might make His mighty power to be known’. So God speaks (Isaiah 43:25) by the prophet: ‘I am He that blotteth out thy transgressions for mine own sake’. See also Isaiah 48:11.
Read Cambridge on 2 Kings 19 →Albert Barnes1798–1870Barnes' Notes on the BibleFor mine own sake - God’s honor was concerned to defend His own city against one who denied His power in direct terms, as did Sennacherib 2 Kings 18:35; 2 Kings 19:10-12.
Read Albert Barnes on 2 Kings 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
‘I will defend this city and save it for My own sake and for the sake of My servant David.’”
‘For I will defend this city to save it, for my own sake and for my servant David’s sake.’”
I will defend this city and save it for My own sake and for the sake of My servant David.’”
I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.’”
Tyndale line
For I will defend this city, to save it, for mine own sake, and for my servant David’s sake.
For I will defend this city to save it, for mine own sake, and for my servant David’s sake.
For I will defend this city to save it, for mine own sake, and for my servant David’s sake.
For I will defend this city, to save it, for my own sake, and for my servant David's sake.
For I will defende this citie to saue it for mine owne sake, and for Dauid my seruants sake.
Strictly literal
And I will defend this city, to save it, For mine own sake, and for my servant David's sake.
And I have covered over this city, To save it, for Mine own sake, And for the sake of David My servant.'
And I have covered over this city, || To save it for My own sake, || And for the sake of My servant David.”
And I will shield this city, to save it, for my own sake, and for the sake of David my servant.
For I will defend this city and rescue it, for my own sake and for my servant David's sake.'”
From the Latin
And I will protect this city, and will save it for my own sake, and for David my servant’s sake.
Simplified
I will defend this city and save it, for my own sake and for the sake of my servant David.”
For I will keep this town safe, for my honour, and for the honour of my servant David.
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 their wording for this verse, with the Septuagint providing a faithful translation of the Hebrew terms. Both texts convey God's promise to defend the city, though the Septuagint's syntax and structure differ slightly.
וְגַנּוֹתִ֛י אֶל־ הָעִ֥יר הַזֹּ֖את לְהֽוֹשִׁיעָ֑הּ לְמַֽעֲנִ֔י וּלְמַ֖עַן דָּוִ֥ד עַבְדִּֽי׃
8 of the 9 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 2 Kings 19:34
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.
גָּנַן (ganan) is a Hebrew verb meaning to cover, surround, or defend. It is a primitive root with usages in both the Qal and Hiphil forms, indicating the action of defending or protecting. The entries consistently emphasize its protective connotation without significant disagreement among the sources.
[גָּנַן] vb. cover, surround, defend
Qal defend
Hiph. defend
base
H1598 [גָּנַן] cover, surround, defend
1598 ganan gaw-nan'
a primitive root; to hedge about, i.e. (generally)
protect:--defend.
גָּנַן (ga.nan) — to defend.
1) to defend, cover, surround
1a) (Qal) to defend
1b) (Hiphil) to defend
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp3fs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep | Suff — Particle · suffixHTc/Sp1bs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Conj | Prep — Conjunction · particleHC/Tc
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…
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-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs