Song of Solomon 6:10 — Word Study
WLCמִי־ זֹ֥את הַנִּשְׁקָפָ֖ה כְּמוֹ־ שָׁ֑חַר יָפָ֣ה כַלְּבָנָ֗ה בָּרָה֙ כַּֽחַמָּ֔ה אֲיֻמָּ֖ה כַּנִּדְגָּלֽוֹת׃ ס
BSAWhomîy is thiszôʼth [the beloved, the radiant one] who shinesshâqaph [looks forth, gazes out] likekᵉmôw the dawnshachar [at the break of day] as fairyâpheh [beautiful, lovely] as the moonlᵉbânâh [in all its luminescence] as brightbar [clear, pure] as the sunchammâh [in its radiant heat] as majesticʼâyôm [awe-inspiring, terrible] as the stars in processiondâgal [an army with banners, with flags, in grand array]
| Greek | English | Parsing |
|---|---|---|
| מִי־ | who? | Pronoun |
| זֹ֥את | this | Particle |
| הַנִּשְׁקָפָ֖ה | [is] the [one who] looks down | Particle, verb niphal participle (active) feminine singular |
| כְּמוֹ־ | like | Preposition |
| שָׁ֑חַר | [the] dawn | Noun common, masculine singular absolute |
| יָפָ֣ה | beautiful | Adj |
| כַלְּבָנָ֗ה | like the full moon | Preposition, noun common feminine singular absolute |
| בָּרָה֙ | pure | Adj |
| כַּֽחַמָּ֔ה | like the sun | Preposition, noun common feminine singular absolute |
| אֲיֻמָּ֖ה | majestic | Adj |
| כַּנִּדְגָּלֽוֹת׃ ס | like hosts with banners | Preposition, verb niphal participle (active) feminine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who is this who shines like the dawn, as fair as the moon, as bright as the sun, as majestic as the stars in procession? |
| KJV | ¶ Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners? |
| ASV | Who is she that looketh forth as the morning, Fair as the moon, Clear as the sun, Terrible as an army with banners? |
| YLT | 'Who [is] this that is looking forth as morning, Fair as the moon — clear as the sun, Awe-inspiring as bannered hosts?' |
| WEB | Who is she who looks out as the morning, beautiful as the moon, clear as the sun, and awesome as an army with banners? |
| BBE | Who is she, looking down as the morning light, fair as the moon, clear as the sun, who is to be feared like an army with flags? |
Where they part company is אֲיֻמָּ֖ה — see How Translations Differ.
The sentence is structured around a main question, with multiple predicates that describe the subject's qualities.
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 — Song of Solomon 6:10
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 Beauty of the Belovedgenerated
Song of Solomon 6:10 describes the beloved in a series of similes, comparing her beauty to the dawn, moon, sun, and stars. This passage highlights the admiration and awe felt by the speaker, who perceives the beloved as a radiant figure amidst the natural beauty of the world. The surrounding verses emphasize her uniqueness and the affection she inspires in others.
The Key Word — אֲיֻמָּ֖ה, 'a.yu.Mahgenerated
The word אֲיֻמָּ֖ה ('ayom) is an adjective meaning 'majestic' or 'terrible.' It conveys a sense of awe and grandeur, suggesting that the beloved's beauty inspires both admiration and reverence. This word is derived from a root that implies fearfulness, which adds depth to the description of her beauty.
In this context, אֲיֻמָּ֖ה enhances the portrayal of the beloved by linking her beauty to the overwhelming majesty of celestial bodies, suggesting that she possesses a power that captivates and commands attention.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'majestic,' which aligns with the idea of awe-inspiring beauty. The ASV, KJV, and others choose 'terrible,' emphasizing a sense of fear or dread associated with her beauty.
Where translations differ is in the rendering of אֲיֻמָּ֖ה: majestic (BSB, MSB) versus terrible (ASV, KJV). This reflects different interpretations of the emotional response elicited by the beloved's beauty.
Sentence Structuregenerated
The main clause is governed by the verb נִּשְׁקָפָ֖ה (looks forth), which describes the subject מִי־ זֹ֥את (Who is this). The structure includes a series of comparisons that elaborate on the beloved's beauty, with each simile contributing to the overall image.
The use of similes, such as כְּמוֹ־ שָׁ֑חַר (like the dawn), יָפָ֣ה (as fair), and כַּֽחַמָּ֔ה (like the sun), creates a rhythm and emphasizes the beloved's radiant qualities.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew מִי־ as τίς (who?), maintaining the interrogative nature of the verse. This choice reflects a direct correspondence to the original Hebrew, preserving the emphasis on identity.
The Greek word θάμβος is used for אֲיֻמָּ֖ה, suggesting a focus on the fearsome or awe-inspiring aspect of the beloved's beauty, which aligns with the Hebrew's connotation.
In plain words — the whole versegenerated
Song of Solomon 6:10 asks a question about the identity of the beloved, comparing her beauty to various celestial phenomena. The verse highlights her radiance and uniqueness, suggesting that she stands out among all creation.
Frequently Asked Questionsgenerated
These comparisons highlight the beloved's beauty and radiance, suggesting she brings light and warmth, much like the dawn and the moon do in the night sky.
Describing the beloved as majestic emphasizes her awe-inspiring beauty, suggesting that she possesses a grandeur that captivates those who behold her.
The comparisons to celestial bodies create a vivid picture of the beloved's beauty, linking her to the natural world and suggesting a divine or extraordinary quality.
The use of the word 'majestic' indicates that her beauty inspires both admiration and a sense of awe, reflecting the complexity of her character.
Reflection Questionsgenerated
- In what ways do I see beauty in the world around me that reminds me of the beloved's radiance?
- How can I appreciate the uniqueness of those I love, as the speaker does in this verse?
- What qualities make someone truly majestic in my life?
- How can I express admiration for the beauty I see in others?
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
Who is this who shines like the dawn, as fair as the moon, as bright as the sun, as majestic as the stars in procession?
Who is she who looks out as the morning, beautiful as the moon, clear as the sun, and awesome as an army with banners?
Who is this who shines like the dawn, as fair as the moon, as bright as the sun, as majestic as the stars in procession?
“Who is this who appears like the dawn? Beautiful as the moon, bright as the sun, awe-inspiring as the stars in procession?”
Tyndale line
¶ Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?
Who is she that looketh forth as the morning, Fair as the moon, Clear as the sun, Terrible as an army with banners?
Who is she that looketh forth as the morning, fair as the moon, clear as the sun, terrible as an army with banners?
Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?
I went downe to the garden of nuttes, to see the fruites of the valley, to see if the vine budded, and if the pomegranates flourished.
Strictly literal
Who is she that looketh forth as the dawn, Fair as the moon, clear as the sun, Terrible as troops with banners?
'Who [is] this that is looking forth as morning, Fair as the moon — clear as the sun, Awe-inspiring as bannered hosts?'
“Who [is] this that is looking forth as morning, || Beautiful as the moon—clear as the sun, || Awe-inspiring as bannered hosts?”
Who is this that shineth forth like the morning-dawn, beautiful as the moon, bright as the sun, terrible as armies encamped round their banners?
“Who is this who appears like the dawn, as beautiful as the moon, as bright as the sun, as awe-inspiring as an army with its banners?”
From the Latin
I went down into the garden of nuts, to see the fruits of the valleys, and to look if the vineyard had flourished, and the pomegranates budded.
Simplified
Who is this who is like the dawn shining down from above, beautiful as the moon, bright as the shining sun? You look stunning!
Who is she, looking down as the morning light, fair as the moon, clear as the sun, who is to be feared like an army with flags?
Word by word, the decisions they made
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
Both the Masoretic Text and the Septuagint agree in their wording for this verse, with no significant variations. The word-by-word correspondence shows that the essential meaning has been preserved across these texts.
מִי־ זֹ֥את הַנִּשְׁקָפָ֖ה כְּמוֹ־ שָׁ֑חַר יָפָ֣ה כַלְּבָנָ֗ה בָּרָה֙ כַּֽחַמָּ֔ה אֲיֻמָּ֖ה כַּנִּדְגָּלֽוֹת׃ ס
11 of the 11 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 Song of Solomon 6:10
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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
Pron — ParticleHTm
שָׁקַף (sha.qaph) is a Hebrew verb meaning to look down or out, often implying an action of leaning over to gaze. It encompasses the ideas of overhanging and peeping, with forms indicating both passive and active looking. The entries suggest its use in contexts where one overlooks or observes from a height.
[שָׁקַף] vb. Niph. Hiph. overhang, look out and down
Niph. lean over (and look), look down
Hiph. look down
base
H8259 שָׁקַף overhang, look out and down . lean over (and look), look down
. look down
8259 shaqaph shaw-kaf'
a primitive root; properly, to lean out (of a window), i.e.
(by implication) peep or gaze (passively, be a spectacle):--
appear, look (down, forth, out).
שָׁקַף (sha.qaph) — to look.
1) to overlook, look down or out, overhang, look out and down
1a) (Niphal) to lean over (and look), look down
1b) (Hiphil) to look down, look down upon
Art | V-Niphal — Particle · verb niphal participle (active) feminine singularHTd/VNrfsa
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
שַׁ֫חַר (shachar) means 'dawn' and can refer to both the literal time of day and figuratively or adverbially to concepts of early light or morning. It is derived from a related root, שָׁחַר (H7836), and is used in various contexts to denote the beginning of light.
שַׁ֫חַר n.m. dawn
base
H7837 שַׁ֫חַר dawn
7837 shachar shakh'-ar
from 7836; dawn (literal, figurative or
adverbial):--day(-spring), early, light, morning, whence
riseth.
see HEBREW for 07836
שַׁ֫חַר (sha.char) — dawn.
1) dawn
1a) dawn
1b) at dawn (as adverb)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word יָפֶה (yapheh) means 'fair' or 'beautiful,' and can describe something that is aesthetically pleasing or attractive. It is derived from the root word יָפָה (yafah). The entries consistently emphasize its use in both literal and figurative contexts.
יָפֶה adj. fair, beautiful
base
H3303 יָפֶה fair, beautiful
3303 yapheh yaw-feh'
from 3302; beautiful (literally or figuratively):--+
beautiful, beauty, comely, fair(-est, one), + goodly,
pleasant, well.
see HEBREW for 03302
יָפֶה (ya.pheh) — beautiful.
fair, beautiful, handsome
Adj — AdjHAafsa
לְבָנָה (lbanah) means 'moon' and is derived from the root meaning 'white.' The entries consistently define it as the moon, with a poetic connotation. It is noted for its association with brightness, reflecting the moon's appearance.
לְבָנָה n.f. moon, poet.
base
H3842 לְבָנָה moon, poet.
3842 lbanah leb-aw-naw'
from 3835; properly, (the) white, i.e. the moon:--moon. See
also 3838.
see HEBREW for 03835
see HEBREW for 03838
לְבָנָה (le.va.nah) — moon.
moon (as white)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
moon (yareach; meaning obscure--probably "wanderer"; by some given as "paleness"; selene): The moon was very early worshipped by the nations of the Far East as a divinity or the representative of one or more deities. These deities were both masculine and feminine. In Assyria and Babylonia the most common name for the moon-god was Sin or Sen. In Babylonia he was also called Aku and Nannara. In Egypt the moon was representative of several deities, all masculine. The chief of these was Thoth the god of knowledge, so called because the moon was the measurer of time. Babylonia has, also, Aa, the goddess of the moon, as the consort of the sun, while her equivalent was known in Phoenicia as Ashtaroth-karnaim. This personification and worship of the moon among the nations who were neighbors to Palestine was but part of an elaborate Nature-worship found among these people. Nor was this worship…
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the “white” (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun “for signs, and for seasons, and for days, and years” (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and…
The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently…
This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3
בַּר (bar) means pure or clean, and can also imply clarity or emptiness. It is an adjective that describes something as sincere or untainted. The word is derived from a root that suggests beloved or choice qualities, indicating a range of meanings from purity to clarity.
בַּר adj. pure, clean
pure, clear
clean
perh. adv. kiss purely, of sincere homage
base
H1249 בַּר pure, clean
1249 bar bar
from 1305 (in its various senses); beloved; also pure,
empty:--choice, clean, clear, pure.
see HEBREW for 01305
בַּר (bar) — pure.
adj
1) pure, clear, sincere
2) clean, empty
adv
3) purely
Adj — AdjHAafsa
חַמָּה (chammah) refers to 'heat' and 'sun,' primarily in a poetic context. It is derived from the root word for heat, which emphasizes its connection to the sun's warmth. The entries consistently highlight its meanings without significant disagreement.
חַמָּה n.f. heat, sun (poet.)
base
H2535 חַמָּה heat, sun (poet.)
2535 chammah kham-maw'
from 2525; heat; by implication, the sun:--heat, sun.
see HEBREW for 02525
חַמָּה (cham.mah) — heat.
sun, heat of the sun, heat
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
The Hebrew word אָיֹם (ayom) is an adjective meaning 'terrible' or 'dreadful.' It is derived from an unused root that conveys the idea of frightening. The entries consistently emphasize its connotation of fearfulness.
אָיֹם adj. terrible, dreadful
base
H366 אָיֹם
366 'ayom aw-yome'
from an unused root (meaning to frighten);
frightful:--terrible.
אָיֹם (a.yom) — terrible.
terrible, dreadful
Adj — AdjHAafsa
דָּגַל (dagal) primarily means to look or behold, but it also denotes the act of raising a banner or standard, particularly in a military context. The entries indicate its use in both a literal sense of carrying a banner and a figurative sense of being conspicuous. Notably, it appears in Song of Solomon 5:10.
[דָּגַל] vb. look, behold Ct 5:10
ref
[דָּגַל] vb. denom. carry, or set up standard, banner
Qal set up standard in battle
Niph. bannered, supplied with standards
base
H1713a דָּגַל look, behold H1713b דָּגַל vb. denom. carry, or set up standard, banner .set up standard in battle
. bannered, supplied with standards
1713 dagal daw-gal'
a primitive root; to flaunt, i.e. raise a flag; figuratively,
to be conspicuous:--(set up, with) banners, chiefest.
דָּגַל (da.gal) — to look.
1) to look, behold
1a) (Qal) looked at, conspicuous (participle)
דָּגַל (da.gal) — to set a banner.
1) to carry a banner or standard, set up banner or standard
1a)(Qal) to set up standard (in battle)
1b) (Niphal) supplied with banners, bannered
Prep | V-Niphal — Preposition · verb niphal participle (active) feminine pluralHRd/VNrfpa