2 Samuel 5:21 — Word Study
WLCוַיַּעַזְבוּ־ שָׁ֖ם אֶת־ עֲצַבֵּיהֶ֑ם וַיִּשָּׂאֵ֥ם דָּוִ֖ד וַאֲנָשָֽׁיו׃ פ
BSAThereshâm [at that place, in that location] the Philistines abandonedʻâzab▸ [enemies of God's people, forsaken, left behind] their idolsʻâtsâb [images, false gods] and DavidDâvid [the king of Israel, a man after God's heart] carried them awaynâsâʼ▸ [took away, lifted, removed, burned, as an act of worship]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעַזְבוּ־ | and they abandoned | Verb, Qal, sequential imperfect third person masculine plural |
| שָׁ֖ם | there | Adverb |
| אֶת־ | the object marker | Particle |
| עֲצַבֵּיהֶ֑ם | idols their | Noun common masculine plural construct, suffix |
| וַיִּשָּׂאֵ֥ם | and he carried off them | Verb qal sequential imperfect third person masculine singular, suffix |
| דָּוִ֖ד | David | Noun proper masculine |
| וַאֲנָשָֽׁיו׃ פ | and men his | Conjunction, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There the Philistines abandoned their idols, and David and his men carried them away. |
| KJV | And there they left their images, and David and his men burned them. |
| ASV | And they left their images there; and David and his men took them away. |
| YLT | And they forsake there their idols, and David and his men lift them up. |
| WEB | They left their images there, and David and his men took them away. |
| BBE | And the Philistines, when they went in flight, did not take their images with them, and David and his men took them away. |
The translations agree on the key actions in this verse, reflecting the abandonment of idols by the Philistines and the carrying away by David and his men.
The sentence has a main clause followed by two subordinate phrases that detail the actions of David and his men.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַב
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 Samuel 5:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — David's Victory Over the Philistinesgenerated
2 Samuel 5:21 recounts a moment after David's victory where the Philistines, realizing their defeat, abandon their idols. This act signifies their recognition of the power of Israel's God. David and his men, in turn, carry away these idols, symbolizing the removal of false worship from their midst. The narrative emphasizes the importance of fidelity to God and the rejection of idolatry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 7:5–25 | Instead, this is what you are to do to them: tear down their altars, smash their sacred pillars, cut down their Asherah poles, and burn their idols in the fire. |
| 2 | 1 Samuel 5:2–6 | carried it into the temple of Dagon, and set it beside his statue. |
| 3 | 1 Chronicles 14:11–12 | So David and his men went up to Baal-perazim, where he defeated the Philistines and said, “Like a bursting flood, God has burst out against my enemies by my hand.” So they called that place Baal-perazim. |
| 4 | Isaiah 37:19 | They have cast their gods into the fire and destroyed them, for they were not gods, but only wood and stone—the work of human hands. |
| 5 | Isaiah 46:1–2 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — עָזַב, vai.ya.'az.vu-generated
The verb עָזַב (azav) means to abandon or forsake. It implies a deliberate choice to leave something behind, often with a sense of loss or desperation. In this context, it highlights the Philistines' decision to relinquish their idols after defeat, showing a moment of clarity or realization regarding their false gods.
This word appears frequently in the Hebrew Bible, often in contexts that emphasize abandonment or desertion. The parsing indicates it is a third person masculine plural verb in the Qal stem, reflecting an action performed by the Philistines as a group.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the key actions in this verse, with all versions reflecting the abandonment of idols by the Philistines and the carrying away by David and his men.
Sentence Structuregenerated
The main verb of the sentence is יַּעַזְבוּ (they abandoned), which governs the action of the Philistines. This is followed by a noun phrase describing the location שָׁ֖ם (there), and a second clause that describes David's action with another verb וַיִּשָּׂאֵ֥ם (and he carried them off).
The structure emphasizes the sequence of actions: first, the Philistines abandon their idols, and then David and his men respond by carrying them away. This order highlights the consequences of the Philistines' defeat.
Septuagint Backgroundgenerated
The Septuagint translates עָזַב as καταλιμπάνουσιν, which carries the meaning of leaving behind. This choice reflects a direct correspondence to the Hebrew, emphasizing the act of abandonment.
The choice of αὐτοὺς for וַיִּשָּׂאֵ֥ם conveys a similar action of carrying away, aligning with the Hebrew's intent to show David's action following the Philistines' abandonment.
In plain words — the whole versegenerated
2 Samuel 5:21 describes how the Philistines left their idols behind after being defeated by David. David and his men then took these idols away, signifying a rejection of false gods. This moment highlights the importance of worshiping the true God and discarding anything that stands in opposition to Him.
Frequently Asked Questionsgenerated
It signifies a recognition of defeat and a rejection of their false gods, showing a moment of clarity in the face of their loss.
This act symbolizes the removal of idolatry from their presence and serves as a demonstration of their commitment to worship the true God.
It teaches the importance of recognizing false beliefs and turning away from them, especially in light of God's power.
It reflects David's dedication to God and his role as a leader who seeks to honor the Lord by removing idolatry from Israel.
Reflection Questionsgenerated
- What idols or false beliefs do I need to abandon in my own life?
- How can I, like David, actively remove distractions that hinder my worship of God?
- In what ways can I support others in recognizing and rejecting false idols?
- What does this passage teach me about the importance of loyalty to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 5:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they left their images,.... Their idol gods, which they brought with them to protect and defend them, and give them success; perhaps in imitation of the Israelites, who formerly brought the ark
Read John Gill on 2 Samuel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd there they left their images, and David and his men burned them. There they left their images - probably their lares or household deities, which they had brought into the field to fight for them.
Read Robert Jamieson on 2 Samuel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir images they seem to have brought into the field to fight for them, as the Israelites had formerly done the ark. David burned them, as God had commanded, .
Read Matthew Poole on 2 Samuel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 5:21 And there they left their images, and David and his men burned them.Ver. 21. And there they left their images] Heb., Their terrors. The Chaldee hath it, Their errors. See Psalms 16:4. These idols they had brought into the field with them, in hope of help by them; and perhaps in imitation of the Hebrews, who sometimes took the ark with them. It hath been before set forth how it befell the Popish Norfolk rebels in King Edward VI’ s days, with their cart load of trinkets and relics brought into the battle, and there laid in the dust. Terricula sua. Act. and Mon., fol. 1190.
Read John Trapp on 2 Samuel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Their images.—The Philistines took their idols with them to battle, as the Israelites had formerly taken the ark, and the suddenness and completeness of their defeat is shown by their leaving them on the field. The statement that David “burned” them is taken from 1 Chronicles 14:12, the Hebrew here being simply “took them away.” (See Deuteronomy 7:5.)
Read Charles John Ellicott on 2 Samuel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. They left their images] It was the custom of most nations to carry their gods with them to battle: in imitation of this custom the Israelites once took the ark and lost it in the field; see 1 Samuel 4:10-11.
Read AdamClarke on 2 Samuel 5 →CambridgeThe Cambridge Bible for Schools and Colleges21. their images] Cp. 1 Samuel 31:9 (E. V. idols). They brought them into the field to ensure victory, as the Edomites appear to have done (2 Chronicles 25:14), and as the Israelites brought out the Ark (1 Samuel 4:3). burnt them] Render, took them away, as spoil, perhaps to display in his triumphal procession. According to 1 Chronicles 14:12 he afterwards burnt them, in compliance with the law of Deu 7:5; Deuteronomy 7:25. The E. V. here “burned them” is a gloss, adopted from the Targum and the passage in 1 Chr. Thus the old disgrace of the capture of the Ark by the Philistines was avenged.
Read Cambridge on 2 Samuel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd there they left their images - An indication of the precipitancy of their flight, and the suddenness with which the Israelites burst upon them like a “breach of waters.” The King James Version
Read Albert Barnes on 2 Samuel 5 →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
There the Philistines abandoned their idols, and David and his men carried them away.
They left their images there, and David and his men took them away.
There the Philistines abandoned their idols, and David and his men carried them away.
The Philistines abandoned their idols there, and David and his men picked them up.
Tyndale line
And there they left their images, and David and his men burned them.
And they left their images there; and David and his men took them away.
And they left their images there, and David and his men took them away.
And there they left their images, and David and his men burned them.
And there they left their images, and Dauid and his men burnt them.
Strictly literal
And they left their images there, and David and his men took them away.
And they forsake there their idols, and David and his men lift them up.
And they forsake their idols there, and David and his men lift them up.
And they left behind there their idols, and David and his men burnt them.
The Philistines left their idols there, and David and his men carried them away.
From the Latin
And they left there their idols: which David and his men took away.
Simplified
The Philistines left their idols behind, and David and his men removed them.
And the Philistines, when they went in flight, did not take their images with them, and David and his men took them away.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "וַיַּעַזְבוּ־ שָׁ֖ם אֶת־ עֲצַבֵּיהֶ֑ם וַיִּשָּׂאֵ֥ם דָּוִ֖ד וַאֲנָשָֽׁיו׃ פ" which translates to, "There they abandoned their idols, and David and his men carried them away." The Septuagint has a similar meaning, with 5 of the 7 words matched, although the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus supporting the reading found in the Masoretic Text without significant differences.
וַיַּעַזְבוּ־ שָׁ֖ם אֶת־ עֲצַבֵּיהֶ֑ם וַיִּשָּׂאֵ֥ם דָּוִ֖ד וַאֲנָשָֽׁיו׃ פ
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Samuel 5:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
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
עָצָב (atsab) means 'idol' or 'image' and is derived from the root word for 'to carve' or 'to fashion.' The entries consistently define it as an idolatrous image, with no significant disagreement among the lexicons.
[עָצָב] n.[m.] idol
base
H6091 [עָצָב] idol
6091 `atsab aw-tsawb'
from 6087; an (idolatrous) image:--idol, image.
see HEBREW for 06087
עָצָב (a.tsav) — idol.
idol, image
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3mp
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…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpc/Sp3ms — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms