1 Chronicles 11:1 — Word Study
WLCוַיִּקָּבְצ֧וּ כָֽל־ יִשְׂרָאֵ֛ל אֶל־ דָּוִ֖יד חֶבְר֣וֹנָה לֵאמֹ֑ר הִנֵּ֛ה עַצְמְךָ֥ וּֽבְשָׂרְךָ֖ אֲנָֽחְנוּ׃
BSAThen allkôl [every single one, the entire nation] IsraelYisrâʼêl came togetherqâbats▸ [gathered, assembled] toʼêl DavidDâvid [the youngest son of Jesse, a king of Israel] at HebronChebrôwn [a city in Palestine, a place of gathering] and saidʼâmar Herehinnêh we [are]ʼănachnûw [behold, we have come] your own fleshbâsâr [relatives, body, humanity] and bloodʻetsem [family, kin]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקָּבְצ֧וּ | and they gathered together | Verb, Niphal, sequential imperfect third person masculine plural |
| כָֽל־ | all | Noun common, masculine singular construct |
| יִשְׂרָאֵ֛ל | Israel | Noun proper |
| אֶל־ | to | Preposition |
| דָּוִ֖יד | David | Noun proper masculine |
| חֶבְר֣וֹנָה | Hebron towards | Noun proper, suffix |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| הִנֵּ֛ה | here! | Particle |
| עַצְמְךָ֥ | [are] bone your | Noun common feminine singular construct, suffix |
| וּֽבְשָׂרְךָ֖ | and flesh your | Conjunction, noun common masculine singular construct, suffix |
| אֲנָֽחְנוּ׃ | we | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then all Israel came together to David at Hebron and said, “Here we are, your own flesh and blood. |
| KJV | Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. |
| ASV | Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. |
| YLT | And gathered are all Israel unto David to Hebron, saying, 'Lo, thy bone and thy flesh [are] we; |
| WEB | Then all Israel gathered themselves to David to Hebron, saying, “Behold, we are your bone and your flesh. |
| BBE | Then all Israel came together to David at Hebron, and said, Truly, we are your bone and your flesh. |
Where they part company is וַיִּקָּבְצ֧וּ — see How Translations Differ.
The main action is clearly stated first, followed by the context of the gathering and the declaration made by the people.






7 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
subjectאֲנַחְנוּ
verbקָבַץ
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 Chronicles 11:1
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 Anointed Kinggenerated
1 Chronicles 11:1 describes how all of Israel united to acknowledge David as their king at Hebron. This gathering marks a pivotal moment in Israel's history, as they recognize David's leadership and their shared identity as his kin. The subsequent verses highlight the elders' covenant with David and the anointing that follows, reinforcing his role as the shepherd of God's people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 12:23–40 | Now these are the numbers of men armed for battle who came to David at Hebron to turn Saul’s kingdom over to him, in accordance with the word of the LORD: |
| 2 | 2 Samuel 5:1–16 | Then all the tribes of Israel came to David at Hebron and said, “Here we are, your own flesh and blood. |
| 3 | Numbers 13:22 | They went up through the Negev and came to Hebron, where Ahiman, Sheshai, and Talmai, the descendants of Anak, dwelled. It had been built seven years before Zoan in Egypt. |
| 4 | 2 Samuel 2:1 | Some time later, David inquired of the LORD, “Should I go up to one of the towns of Judah?” “Go up,” the LORD answered. Then David asked, “Where should I go?” “To Hebron,” replied the LORD. |
| 5 | 2 Samuel 15:10 | Then Absalom sent spies throughout the tribes of Israel with this message: “When you hear the sound of the horn, you are to say, ‘Absalom reigns in Hebron!’” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — וַיִּקָּבְצ֧וּ, vai.yi.ka.ve.Tzugenerated
The verb קָבַץ (qabats) means to gather or collect, indicating a collective action. It appears in the Niphal stem here, suggesting that the gathering is a passive action, emphasizing the unity of the people as they come together.
This gathering is significant, as it reflects a moment of solidarity among the tribes of Israel. The verb's use indicates not just a physical coming together but also a shared purpose and identity in acknowledging David as their king.
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 וַיִּקָּבְצ֧וּ governs the sentence, indicating the action of gathering. The structure is straightforward, with the subject 'all Israel' directly performing the action of coming together to David.
The prepositional phrases following the verb provide context, specifying the direction of the gathering (to David) and the location (at Hebron), while the subsequent clause reveals what they declared.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּקָּבְצ֧וּ as ἦλθεν (ēlthen), meaning 'came.' This choice reflects a more narrative-driven approach, focusing on the action of coming rather than the collective gathering.
This translation may indicate a broader interpretation, emphasizing the arrival of the people rather than the act of gathering itself.
In plain words — the whole versegenerated
1 Chronicles 11:1 tells us that all of Israel came together to David at Hebron, declaring that they are his flesh and blood. This signifies their unity and support for David's kingship. The following verses describe how the elders of Israel made a covenant with David and anointed him as king.
Frequently Asked Questionsgenerated
It signifies unity and collective support for David's leadership, emphasizing their shared identity as his kin.
Hebron is a historical city associated with Abraham and serves as a place of gathering for important events in Israel's history.
This phrase indicates a deep familial connection, expressing loyalty and kinship among the people of Israel.
Following this gathering, the elders of Israel make a covenant with David and anoint him as king, marking a significant moment in Israel's history.
Reflection Questionsgenerated
- How can I demonstrate unity and support within my community, similar to how Israel supported David?
- What does it mean to recognize and affirm leadership in my life or community?
- In what ways can I express my kinship with others in my family or community?
- How do historical events like this gathering shape our understanding of identity and belonging today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Chronicles 11:1 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. Then all Israel gathered themselves to David unto Hebron.
Read Robert Jamieson on 1 Chronicles 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 CHAPTER 11 David made king at Hebron; by Joab’ s valour winneth the castle of Zion from the Jebusites; repaireth the city of Jerusalem, . A catalogue of his mighty men, . All Israel, i.e. all the tribes of Israel, as it is expressed, , i.e. their elders, as it is there said, , and officers, and a great multitude of the soldiers and people.
Read Matthew Poole on 1 Chronicles 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 11:1 Then all Israel gathered themselves to David unto Hebron, saying, Behold, we [are] thy bone and thy flesh.Ver. 1. Then all Israel.] See on 2 Samuel 5:1-5. We are thy bone and thy flesh.] And may not we safely say as much to Jesus Christ, and bespeak him as Ruth did Boaz, Thou art my kinsman; oh, stretch the skirt of thy garment over me?
Read John Trapp on 1 Chronicles 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1–9) Parallel to 2 Samuel 5:1-10. (1) Then all Israel gathered themselves.—Literally, and. “Then” is too definite a mark of time. The chronicler passes over the subsequent history of the house of Saul, and its decline under the feeble Ishbosheth, who reigned at Mahanaim as a puppet-king in the hands of Abner his powerful kinsman and general (2 Samuel 2-4). All Israel.—This proves that the allusion is not to David’s election by Judah (2 Samuel 2:4). Hebron, the burial-place of the patriarchs, was the capital of Judah, the tribe of David. Thy bone and thy flesh.—A proverb first of physical, then of moral unity (Genesis 2:23; Judges 9:2). It was not as if David were some valiant foreigner…
Read Charles John Ellicott on 1 Chronicles 11 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XI David is anointed king in Hebron, 1-3. He wars against the Jebusites, and takes their city, 4-9. An account of David's three mightiest heroes; and particularly of their hazardous exploit in bringing water from the well of Beth-lehem, 10-19. A list of the rest, and an account of their acts, 20-47. NOTES ON CHAP. XI Verse 1. Then all Israel gathered themselves to David] See 2 Samuel 5:1-10, for the history contained in the first nine verses of this chapter, and the notes there.
Read AdamClarke on 1 Chronicles 11 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. 1 Chronicles 11:1-3 (= 2 Samuel 5:1-3). David made King over all Israel 1. Then] Render, And. Chron. has nothing here corresponding to 2 Samuel 1-4, chapters which cover a period of seven years (2 Samuel 5:5). David’s earlier coronation by the men of Judah (2 Samuel 2:4), the reign of Ish-bosheth over Northern and Eastern Israel (ib. 2 Samuel 2:8 ff.), and the “long war” (ib. 2 Samuel 3:1) with the house of Saul are omitted. Some reference to the civil war however occurs in 1 Chronicles 12:23; 1 Chronicles 12:29. we are thy bone and thy flesh] The phrase is not to be taken strictly as implying kinship, for only the tribe of Judah could say “The king is near of kin to us” (2 Samuel…
Read Cambridge on 1 Chronicles 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleThis chapter runs parallel with 2 Sam. 5 as far as 1 Chronicles 11:9, after which it is to be compared with 2 Sam.
Read Albert Barnes on 1 Chronicles 11 →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
Then all Israel came together to David at Hebron and said, “Here we are, your own flesh and blood.
Then all Israel gathered themselves to David to Hebron, saying, “Behold, we are your bone and your flesh.
Then all Israel came together to David at Hebron and said, “Here we are, your own flesh and blood.
All Israel joined David at Hebron and said, “Look, we are your very flesh and blood!
Tyndale line
Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh.
Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh.
Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh.
Then all Israel gathered themselves to David to Hebron, saying, Behold, we are thy bone and thy flesh.
Then all Israel gathered themselues to Dauid vnto Hebron, saying, Beholde, we are thy bones and thy flesh.
Strictly literal
And all Israel assembled themselves to David to Hebron, saying, Behold, we are thy bone and thy flesh.
And gathered are all Israel unto David to Hebron, saying, 'Lo, thy bone and thy flesh [are] we;
And all Israel is gathered to David at Hebron, saying, “Behold, we [are] your bone and your flesh;
Then did all Israel gather themselves unto David unto Hebron, saying Behold, thy bone and thy flesh are we.
Then all Israel came to David at Hebron and said, “Look, we are your flesh and bone.
From the Latin
Then all Israel gathered themselves to David in Hebron, saying: We are thy bone, and thy flesh.
Simplified
All the Israelites gathered to meet with David in Hebron. They told him, “We are your flesh and blood.
Then all Israel came together to David at Hebron, and said, Truly, we are your bone and your flesh.
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 agree closely in this verse, with 11 of the 11 words matched. The Septuagint's word order differs, but the essential meaning remains consistent with the Hebrew text.
וַיִּקָּבְצ֧וּ כָֽל־ יִשְׂרָאֵ֛ל אֶל־ דָּוִ֖יד חֶבְר֣וֹנָה לֵאמֹ֑ר הִנֵּ֛ה עַצְמְךָ֥ וּֽבְשָׂרְךָ֖ אֲנָֽחְנוּ׃
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 1 Chronicles 11:1
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.
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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)
Prep — PrepositionHR
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…
חֶבְרוֹן (chevron) refers to Hebron, a city in southern Judah known for its association with Abraham. The term also identifies individuals, including a grandson of Levi and a descendant of Caleb. The word is built from the root meaning 'association' and encompasses both a geographical location and familial connections.
חֶבְרוֹן n.pr.loc. Hebron (association, league)
base
חֶבְרוֹן n.pr.m.
grandson of Levi
name in Caleb's family
base
H2275a חֶבְרוֹן Hebron H2275b חֶבְרוֹן . grandson of Levi
. name in Caleb's family
2275 Chebrown kheb-rone'
from 2267; seat of association; Chebron, a place in
Palestine, also the name of two Israelites:--Hebron.
see HEBREW for 02267
חֶבְרוֹן (chev.ron) — Hebron.
Hebron = "association"
a city in south Judah approx 20 south of Jerusalem and approx 20 miles (30 km) north of Beersheba and near where Abraham built an altar
חֶבְרוֹן (chev.ron) — Hebron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.18;
son of: Kohath (H6955);
brother of: Amram (H6019), Izhar (H3324) and Uzziel (H5816);
father of: Jeriah (H3404), Amariah (H0568I), Jahaziel (H3166I) and Jekameam (H3360)
Also named: chev.ro.ni (חֶבְרוֹנִי "Hebronite" H2276)
§ Hebron = "association"
1) the 3rd son of Kohath and grandson of Levi
2) a descendant of Caleb
חֶבְרוֹן (chev.ron) — Hebron (Valley).
Hebron = "association"
Combined with e.meq (עֵ֫מֶק " Valley" H6010K)
חֶבְרוֹן (chev.ron) — Hebron.
N-proper | Suff — Noun proper · suffixHNpl/Sd
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2ms
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Pron — PronounHPp1bp
