1 Chronicles 2:11 — Word Study
WLCוְנַחְשׁוֹן֙ הוֹלִ֣יד אֶת־ שַׂלְמָ֔א וְשַׂלְמָ֖א הוֹלִ֥יד אֶת־ בֹּֽעַז׃
BSA◂NahshonNachshôwn [an Israelite leader] was the father ofyâlad■ [to beget, generate] ◂SalmonSalmâʼ [Salma, the father of Boaz] ◂and SalmonSalmâʼ [the ancestor of King David] was the father ofyâlad■ [to bring forth, produce] BoazBôʻaz [a pillar of strength, an ancestor of King David]
| Greek | English | Parsing |
|---|---|---|
| וְנַחְשׁוֹן֙ | and Nahshon | Conjunction, noun proper masculine |
| הוֹלִ֣יד | he fathered | Verb, Hiphil, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| שַׂלְמָ֔א | Salma | Noun proper masculine |
| וְשַׂלְמָ֖א | and Salma | Conjunction, noun proper masculine |
| הוֹלִ֥יד | he fathered | Verb, Hiphil, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| בֹּֽעַז׃ | Boaz | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nahshon was the father of Salmon, and Salmon was the father of Boaz. |
| KJV | And Nahshon begat Salma, and Salma begat Boaz, |
| ASV | and Nahshon begat Salma, and Salma begat Boaz, |
| YLT | and Nahshon begat Salma, and Salma begat Boaz, |
| WEB | and Nahshon became the father of Salma, and Salma became the father of Boaz, |
| BBE | And Nahshon was the father of Salma, and Salma was the father of Boaz, |
The translations agree on the essential meaning, consistently conveying the act of fathering across versions.
The sentence is structured with two main clauses connected by a conjunction, emphasizing the direct lineage.
3 commentators on this verse
Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectנַחְשׁוֹן
verbיָלַד
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 2:11
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 Genealogy of Judahgenerated
1 Chronicles 2:11 is part of a genealogy that traces the lineage of the tribe of Judah, leading to significant figures in Israel's history, including King David. This verse highlights the direct familial connections, showing how Nahshon and Salmon are linked to Boaz, an important ancestor in the biblical narrative. The genealogical structure emphasizes the importance of lineage in Israelite culture.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ruth 4:21 | Salmon was the father of Boaz, Boaz was the father of Obed, |
| 2 | Matthew 1:4–5 | Ram was the father of Amminadab, Amminadab the father of Nahshon, and Nahshon the father of Salmon. |
| 3 | Luke 3:32 | the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הוֹלִ֣יד, ho.Lidgenerated
The verb הוֹלִיד (ho.Lid) is a Hiphil perfect form of the root יָלַד (yalad), meaning 'to beget' or 'to bring forth.' It indicates the act of fathering a child, establishing a familial relationship.
This word is commonly used in genealogical contexts throughout the Hebrew Bible, signifying the importance of lineage and ancestry. In this verse, it connects Nahshon and Salmon to Boaz, emphasizing their roles in the lineage leading to David.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses fathered for the Hebrew verb הוֹלִ֣יד.
Sentence Structuregenerated
The verse consists of two main clauses, each with a subject and a verb: נַחְשׁוֹן (Nahshon) is the subject of the first clause, followed by the verb הוֹלִ֣יד (he fathered), and שַׂלְמָ֖א (Salmon) is the subject of the second clause with the same verb. This structure emphasizes the direct lineage.
The Hebrew word order places the subjects before the verbs, which is typical in genealogical lists, highlighting the importance of each ancestor.
Septuagint Backgroundgenerated
The Septuagint translates הוֹלִ֣יד as ἐγέννησεν (he fathered), which carries the same meaning of bringing forth offspring. This choice aligns closely with the Hebrew, preserving the genealogical context.
The translation reflects a direct correspondence with the Hebrew, indicating continuity in the understanding of lineage across both texts.
In plain words — the whole versegenerated
1 Chronicles 2:11 states that Nahshon was the father of Salmon, and Salmon was the father of Boaz. This verse is part of a genealogy that shows the lineage leading to King David, highlighting the importance of these ancestral connections.
Frequently Asked Questionsgenerated
Nahshon was a leader from the tribe of Judah, mentioned in the genealogies as the father of Salmon.
Salmon was the father of Boaz, who is significant in the lineage of King David.
Genealogy establishes the legitimacy of lineage, especially in relation to key figures like David and ultimately Jesus.
Boaz means 'fleetness' or 'swiftness' and is also the name of a pillar in Solomon's temple, symbolizing strength.
Reflection Questionsgenerated
- How does understanding the genealogies in the Bible help us appreciate the narrative of Jesus' lineage?
- What significance do you find in the names mentioned in this genealogy?
- In what ways does knowing our own ancestry shape our identity?
- How can we apply the lessons of lineage and legacy from these biblical figures in our lives today?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on 1 Chronicles 2:11 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sons of Ethan; Azariah. No JFB commentary on these verses.
Read Robert Jamieson on 1 Chronicles 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 2:10 And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah; 1 Chronicles 2:11 And Nahshon begat Salma, and Salma begat Boaz, 1 Chronicles 2:12 And Boaz begat Obed, and Obed begat Jesse, Ver. 10-12.
Read John Trapp on 1 Chronicles 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-41) The Hezronites, who were sons of Pharez (1 Chronicles 2:5), and their three lines of descent, Jerahmeel, Ram, and Chelubai.
Read Charles John Ellicott on 1 Chronicles 2 →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
Nahshon was the father of Salmon, and Salmon was the father of Boaz.
and Nahshon became the father of Salma, and Salma became the father of Boaz,
Nahshon was the father of Salmon, and Salmon was the father of Boaz.
Nahshon was the father of Salma, and Salma was the father of Boaz.
Tyndale line
And Nahshon begat Salma, and Salma begat Boaz,
and Nahshon begat Salma, and Salma begat Boaz,
and Nahshon begat Salma, and Salma begat Boaz;
And Nahshon begat Salma, and Salma begat Boaz,
And Nahshon begate Salma, and Salma begate Boaz,
Strictly literal
and Nahshon begot Salma, and Salma begot Boaz,
and Nahshon begat Salma, and Salma begat Boaz,
and Nahshon begot Salma, and Salma begot Boaz,
And Nachshon begat Salma, and Salma begat Bo'az,
Nahshon became the father of Salmon, and Salmon became the father of Boaz.
From the Latin
And Nahasson beget Salma, the father of Boot.
Simplified
Nahshon was the father of Salmon, Salmon was the father of Boaz,
And Nahshon was the father of Salma, and Salma was the father of Boaz,
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 five of the eight words matched. The Septuagint's structure differs slightly, but the essential genealogical information remains consistent.
וְנַחְשׁוֹן֙ הוֹלִ֣יד אֶת־ שַׂלְמָ֔א וְשַׂלְמָ֖א הוֹלִ֥יד אֶת־ בֹּֽעַז׃
5 of the 8 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 2:11
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.
נַחְשׁוֹן (Nachshown) refers to a man from the tribe of Judah, specifically the son of Amminadab and brother-in-law of Aaron. He is noted as a prince during the wilderness period and is mentioned in Exodus 6:23. The name is associated with the meaning 'enchanter' and appears in genealogies leading to Christ.
נַחְשׁוֹן n.pr.m. son of Aminadab, of Judah, brother-in-law of Aaron
base
H5177 נַחְשׁוֹן son of Aminadab, of Judah, brother-in-law of Aaron
5177 Nachshown nakh-shone'
from 5172; enchanter; Nachshon, an Israelite:--Naashon,
Nahshon.
see HEBREW for 05172
נַחְשׁוֹן (nach.shon) — Nahshon.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at Exo.6.23;
son of: Amminadab (H5992);
brother of: Elisheba (H0472);
father of: Salmon (H8007)
Also named: Naassōn (Ναασσών "Nahshon" G3476)
§ Nahshon = "enchanter"
son of Amminadab and prince of the Judah at the first numbering in the wilderness; 5th in descent from Judah in the genealogy of Christ
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Nahshon
Sorcerer, the son of Aminadab, and prince of the children of Judah at the time of the first numbering of the tribes in the wilderness (Ex. 6:23). His sister Elisheba was the wife of Aaron. He died in the wilderness (Num. 26:64, 65). His name occurs in the Greek form Naasson in the genealogy of Christ (Matt, 1:4; Luke 3:32).
same as Naashon
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
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
שַׂלְמוֹן (Salma') refers to a name, likely meaning 'garment.' It identifies two individuals from the tribe of Judah: one is the father of Boaz, linked to Ruth and David, while the other is mentioned in the context of the wilderness period. The name appears in various forms, including 'Salmon' and 'Salmah,' and is first noted in Ruth 4:20 and 1 Chronicles 2:51.
שַׂלְמוֹן n.pr.m. father of Boaz
base
H8007 שַׂלְמוֹן
8007 Salma' sal-maw'
probably for 8008; clothing; Salma, the name of two
Israelites:--Salma.
see HEBREW for 08008
שַׂלְמָא (sal.ma) — Salmon.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at Rut.4.20;
son of: Nahshon (H5177);
husband of: Rahab (H7343);
father of: Boaz (H1162); also called Sala at Luk.3.32;
§ Salma = "garment"
1) father of Boaz, father-in-law of Ruth, and grandfather of David
1a) also 'Salmon', 'Salmah'
שַׂלְמָא (sal.ma) — Salma.
A man of the tribe of Judah living at the time of Egypt and Wilderness, first mentioned at 1Ch.2.51;
son of: Hur (H2354);
brother of: Uri (H0221), Shobal (H7732H), Hareph (H2780), Jezreel (H3157J), Ishma (H3457), Idbash (H3031), Hazzelelponi (H6753), Penuel (H6439H) and Ezer (H5829)
§ Salma = "garment"
1) father of Boaz, father-in-law of Ruth, and grandfather of David
1a) also 'Salmon', 'Salmah'
N-proper — Noun proper masculineHNpm
שַׂלְמוֹן (Salma') refers to a name, likely meaning 'garment.' It identifies two individuals from the tribe of Judah: one is the father of Boaz, linked to Ruth and David, while the other is mentioned in the context of the wilderness period. The name appears in various forms, including 'Salmon' and 'Salmah,' and is first noted in Ruth 4:20 and 1 Chronicles 2:51.
שַׂלְמוֹן n.pr.m. father of Boaz
base
H8007 שַׂלְמוֹן
8007 Salma' sal-maw'
probably for 8008; clothing; Salma, the name of two
Israelites:--Salma.
see HEBREW for 08008
שַׂלְמָא (sal.ma) — Salmon.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at Rut.4.20;
son of: Nahshon (H5177);
husband of: Rahab (H7343);
father of: Boaz (H1162); also called Sala at Luk.3.32;
§ Salma = "garment"
1) father of Boaz, father-in-law of Ruth, and grandfather of David
1a) also 'Salmon', 'Salmah'
שַׂלְמָא (sal.ma) — Salma.
A man of the tribe of Judah living at the time of Egypt and Wilderness, first mentioned at 1Ch.2.51;
son of: Hur (H2354);
brother of: Uri (H0221), Shobal (H7732H), Hareph (H2780), Jezreel (H3157J), Ishma (H3457), Idbash (H3031), Hazzelelponi (H6753), Penuel (H6439H) and Ezer (H5829)
§ Salma = "garment"
1) father of Boaz, father-in-law of Ruth, and grandfather of David
1a) also 'Salmon', 'Salmah'
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
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
בֹּ֫עַז (Boaz) refers to a man from the tribe of Judah, known as the kinsman-redeemer of Ruth, and is also the name of a pillar in Solomon's temple. The word may imply 'quickness,' though its exact meaning is uncertain. Boaz is first mentioned in the Book of Ruth and is noted as an ancestor of David.
בֹּ֫עַז n.pr.m. (quickness?)—kinsman of Naomi, who married Ruth
name of the left hand of two pillars set up before temple
base
H1162 בֹּ֫עַז (quickness?) . kinsman of Naomi, who married Ruth
. name of the left hand of two pillars set up before temple
1162 Bo`az bo'-az
from an unused root of uncertain meaning; Boaz, the ancestor
of David; also the name of a pillar in front of the
temple:--Boaz.
בֹּ֫עַז (bo.az) — Boaz.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at Rut.2.1;
son of: Salmon (H8007) and Rahab (H7343); married to Ruth (H7327);
father of: Obed (H5744)
Also named: Booz (Βοόζ "Boaz" G1003)
§ Boaz = "fleetness"
1) ancestor of David, kinsman-redeemer to Ruth, daughter-in-law of Naomi
2) name of the left of two brazen pillars, 18 cubits high, erected in the porch of Solomon's temple
בֹּ֫עַז (bo.az) — Boaz.
§ Boaz = "fleetness"
name of the left of two brazen pillars, 18 cubits high, erected in the porch of Solomon's temple
N-proper — Noun proper masculineHNpm
bo'-az (bo`az; Booz; "quickness" (?) Ru 2-4; 1Ch 2:11,12; Mt 1:5; Lu 3:32):
(1) A resident of Bethlehem and kinsman of Elimelech, Naomi's husband. In Ru 2:1 he is described as a gibbor chayil, a phrase which can mean either "a mighty man of valor" or else "a man of position and wealth." The latter is probably the sense in which the phrase is applied to Boaz (compare 1Sa 9:1). He had fields outside the town, and to them Ru went to glean. Boaz noticed her and extended special kindness and protection to her, bidding her remain with his female workers, and charging the men not to illtreat her, and also giving her of the reapers'…
Boaz
Alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the “levirate law” the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first husband.
(2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.
(fleetness). A wealthy Bethlehemite kinsman to Elimelech the husband of Naomi. He married Ruth, and redeemed the estates of her deceased husband Mahlon. (Ruth 4:1) Boaz is mentioned in the genealogy of Christ, (Matthew 1:5) (B.C. 1250, but there is great difficulty in assigning his date.) The name of one of Solomon’s brazen pillars erected in the temple porch. [JACHIN] It stood on the left, and was eighteen cubits high. (1 Kings 7:15; 21; 2 Chronicles 3:15; Jeremiah 52:21)
Ru 2:1, a wealthy Bethlehemite, a descendant of Judah, through whom is traced the regular succession of Jewish kings, Mt 1:5. His conduct in the case of Ruth proves him to have been a man of fine spirit and of strict integrity. He admitted the claim which Ruth had upon him as a near kinsman: under the obligations of the Levitical law, he married the poor gleaner, and thus became one of the ancestors of David, and also of David’s Son and Lord. He was the father of Obed, Obed was the father of Jesse, and Jesse of David. The whole narrative is a beautiful picture of the simplicity of the age, when artificial courtesies had not usurped the place of natural and sincere expressions of love.