1 Chronicles 21:1 — Word Study
WLCוַיַּֽעֲמֹ֥ד שָׂטָ֖ן עַל־ יִשְׂרָאֵ֑ל וַיָּ֙סֶת֙ אֶת־ דָּוִ֔יד לִמְנ֖וֹת אֶת־ יִשְׂרָאֵֽל׃
BSAThen Satansâṭân [the arch-enemy of good, an opponent] rose upʻâmad▸ [to stand in opposition] againstʻal IsraelYisrâʼêl [the symbolic name of Jacob, referring to his descendants] and incitedçûwth▸ [to seduce or entice, stimulate] DavidDâvid [the youngest son of Jesse, a king of Israel] to take a censusmânâh [to count, number, or assign value] of IsraelYisrâʼêl [the descendants of Jacob]
| Greek | English | Parsing |
|---|---|---|
| וַיַּֽעֲמֹ֥ד | and he rose up | Verb, Qal, sequential imperfect third person masculine singular |
| שָׂטָ֖ן | an adversary | Noun |
| עַל־ | on | Preposition |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| וַיָּ֙סֶת֙ | and he incited | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| דָּוִ֔יד | David | Noun proper masculine |
| לִמְנ֖וֹת | to count | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Satan rose up against Israel and incited David to take a census of Israel. |
| KJV | And Satan stood up against Israel, and provoked David to number Israel. |
| ASV | And Satan stood up against Israel, and moved David to number Israel. |
| YLT | And there standeth up an adversary against Israel, and persuadeth David to number Israel, |
| WEB | Satan stood up against Israel, and moved David to take a census of Israel. |
| BBE | Now Satan, designing evil against Israel, put into David's mind the impulse to take the number of Israel. |
Where they part company is עַל־ — see How Translations Differ.
One main clause followed by a subordinate clause detailing the action taken by David.
6 commentators on this verse
Jamieson, Poole, Trapp, AdamClarke & more — read them ›
clause
subjectשָׂטָן
verbעָמַד
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 21:1
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 — The Census of Israelgenerated
1 Chronicles 21:1 describes how Satan incited David to take a census of Israel, a decision that would have significant consequences for the nation. This act reflects both the temptation of leadership and the spiritual warfare faced by God's people. The following verses show David's interaction with Joab, highlighting the tension between divine command and human action, as seen in 2 Samuel 24:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 24:1 | Again the anger of the LORD burned against Israel, and He stirred up David against them, saying, “Go and take a census of Israel and Judah.” |
| 2 | 1 Kings 22:20–22 | And the LORD said, ‘Who will entice Ahab to march up and fall at Ramoth-gilead?’ And one suggested this, and another that. |
| 3 | Job 1:6–12 | One day the sons of God came to present themselves before the LORD, and Satan also came with them. |
| 4 | Job 2:1–4 | On another day the sons of God came to present themselves before the LORD, and Satan also came with them to present himself before Him. |
| 5 | Zechariah 3:1 | Then the angel showed me Joshua the high priest standing before the angel of the LORD, with Satan standing at his right hand to accuse him. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שָׂטָ֖ן, sa.Tangenerated
The Hebrew word שָׂטָן (satan) means 'adversary' and is often used to refer specifically to Satan, the arch-enemy of good. It describes a figure who opposes God and humanity, embodying the concept of opposition in both a personal and spiritual sense.
This term appears frequently in contexts of conflict, particularly in the books of Job and Zechariah, where it denotes both a personal adversary and a broader concept of opposition against God's will.
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 finite verb וַיַּֽעֲמֹ֥ד (and he rose up) governs the main clause, with the subject שָׂטָ֖ן (Satan) clearly marked. The structure indicates that Satan's action is the primary focus, leading to the subsequent action of inciting David.
The sentence is built around two main verbs: וַיַּֽעֲמֹ֥ד and וַיָּ֙סֶת֙, which are sequentially connected, showing the cause-and-effect relationship between Satan's opposition and David's actions.
Septuagint Backgroundgenerated
The Septuagint translates שָׂטָ֖ן as διάβολος (diabolos), which means 'slanderer' or 'accuser'. This choice emphasizes the character of Satan as one who opposes and seeks to harm.
The translation of וַיַּֽעֲמֹ֥ד as ἔστη (estē) indicates a standing position, reinforcing the idea of Satan taking a firm stance against Israel.
In plain words — the whole versegenerated
1 Chronicles 21:1 tells us that Satan rose up against Israel and stirred David to take a census. This action sets off a series of events that lead to significant consequences for the nation, as seen in the following verses.
Frequently Asked Questionsgenerated
Satan's rising up signifies a direct opposition to God's people, aiming to lead them into sin and away from God's will.
David was incited by Satan to take a census, which reflects a moment of temptation and reliance on human strength rather than faith in God.
Taking a census could imply a reliance on military strength rather than trust in God's provision, which is a recurring theme in the biblical narrative.
This moment highlights the ongoing spiritual conflict faced by Israel and the importance of leadership that aligns with God's will.
Reflection Questionsgenerated
- In what ways do I see opposition in my own life, and how can I respond like David?
- How can I better discern when I am being tempted to act against God's will?
- What steps can I take to ensure that my decisions reflect faith rather than fear?
- How do I understand the role of spiritual warfare in my daily life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Chronicles 21:1 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Satan stood up against Israel, and provoked David to number Israel. Satan stood up against Israel.
Read Robert Jamieson on 1 Chronicles 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 CHAPTER 21 David numbereth the people, . He repenteth of three judgments propounded, he chooseth the pestilence; and why, . David, by Gad’ s direction, buildeth an altar, and sacrificeth: the plague is stayed, . Satan stood up, Heb. stood, to wit, before the Lord and his tribunal to accuse David and Israel, and to beg God’ s permission to tempt David to number the people. Standing is the accuser’ s posture before men’ s tribunals; and consequently the Holy Scripture (which useth to speak of God, and of the things of God, after the manner of men, to bring them down to our capacities) elsewhere represents Satan in this posture, as . And so this agrees with , where the Lord is said to move…
Read Matthew Poole on 1 Chronicles 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 21:1 And Satan stood up against Israel, and provoked David to number Israel.Ver. 1. And Satan stood up against Israel.] That is, The devil, as Job 1:6 Psalms 109:6 Zechariah 3:1-2. Satan signifieth an adversary. So the devil is to God and his people, an adversary at law hating them with an inward, spiteful hatred, as do also his instruments. The Emperor Commodus - cunctis incommodus, saith Orosius; semper incommodus, saith Vopiscus, in vita Taciti - was commonly called the enemy of God and men, the very name of the devil. Howbeit God so chained him up, that, of all the emperors until Constantine, he was most favourable unto Christians, by the mediation of Marcia, who favoured…
Read John Trapp on 1 Chronicles 21 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXI David is tempted by Satan to take the numbers of the people of Israel and Judah, 1, 2. Joab remonstrates, but the king is determined, and Joab pleads in vain, 3, 4. He returns, and delivers in the number to the king, but reckons not Levi and Benjamin, 5. The Lord is displeased, and sends Gad to offer David his choice of three great national calamities; famine, war, or pestilence, 6-12. David submits himself to God, and a pestilence is sent, which destroys seventy thousand, 13, 14. At David's intercession the destroying angel is restrained at the threshing-floor of Ornan, 15-17. He buys the piece of ground, builds an altar to the Lord and offers sacrifices, and the plague is…
Read AdamClarke on 1 Chronicles 21 →CambridgeThe Cambridge Bible for Schools and Colleges1. And Satan stood up against Israel] In 2 Sam. “And again the anger of the Lord was kindled against Israel,” a former occasion being at the time of the famine (2 Samuel 21:1). By Satan (“adversary”) is meant some hostile spiritual being, such as is mentioned in Job 1:6 ff.; Zechariah 3:1 ff., the very opposite in fact of a guardian angel such as the Michael of Dan 10:13; Daniel 10:21; Daniel 12:1. and provoked] R.V. and moved, as 2 Sam., the Heb. word being the same. to number] (cp. 1 Chronicles 27:23-24) should be like the stars, beyond numbering.
Read Cambridge on 1 Chronicles 21 →Albert Barnes1798–1870Barnes' Notes on the BibleAs the books of Scripture are arranged in our Version, Satan is here for the first time by name introduced to us.
Read Albert Barnes on 1 Chronicles 21 →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 Satan rose up against Israel and incited David to take a census of Israel.
Satan stood up against Israel, and moved David to take a census of Israel.
Then Satan rose up against Israel and incited David to take a census of Israel.
An adversary opposed Israel, inciting David to count how many warriors Israel had.
Tyndale line
And Satan stood up against Israel, and provoked David to number Israel.
And Satan stood up against Israel, and moved David to number Israel.
And Satan stood up against Israel, and moved David to number Israel.
And Satan stood up against Israel, and incited David to number Israel.
And Satan stoode vp against Israel, and prouoked Dauid to nomber Israel.
Strictly literal
And Satan stood up against Israel, and moved David to number Israel.
And there standeth up an adversary against Israel, and persuadeth David to number Israel,
Then Satan stands up against Israel, and persuades David to number Israel,
And the Accuser stood up against Israel, and incited David to count Israel.
An adversary arose against Israel and incited David to count Israel.
From the Latin
And Satan rose up against Israel: and moved David to number Israel.
Simplified
Satan interfered to cause trouble for Israel. He provoked David to do a census of Israel.
Now Satan, designing evil against Israel, put into David's mind the impulse to take the number of Israel.
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, "וַיַּֽעֲמֹ֥ד שָׂטָ֖ן עַל־ יִשְׂרָאֵ֑ל וַיָּ֙סֶת֙ אֶת־ דָּוִ֔יד לִמְנ֖וֹת אֶת־ יִשְׂרָאֵֽל׃" which translates to, "Then Satan rose up against Israel and incited David to take a census of Israel." The Septuagint has a similar structure, with 8 of the 10 words matching the Masoretic Text, indicating agreement in the main elements of the verse. However, the exact wording and order may differ slightly due to the nature of translation and the Greek language's syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, confirming the core message remains consistent across these ancient witnesses.
וַיַּֽעֲמֹ֥ד שָׂטָ֖ן עַל־ יִשְׂרָאֵ֑ל וַיָּ֙סֶת֙ אֶת־ דָּוִ֔יד לִמְנ֖וֹת אֶת־ יִשְׂרָאֵֽל׃
8 of the 10 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 21:1
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.
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word שָׂטָן (*satan*) means 'adversary' and is often used to refer specifically to Satan, the arch-enemy of good. It is derived from a root meaning to oppose or withstand. The term covers both general adversaries and the superhuman figure of Satan, as noted in various lexicons.
שָׂטָן n.m. 1. adversary. 2. Satan
base
H7854 שָׂטָן 1. adversary. 2. Satan
7854 satan saw-tawn'
from 7853; an opponent; especially (with the article
prefixed) Satan, the arch-enemy of good:--adversary, Satan,
withstand.
see HEBREW for 07853
שָׂטָן (sa.tan) — Satan.
This name means adversary, one who withstands
1a) adversary (in general-personal or national)
2) superhuman adversary
2a) Satan (as noun pr)
N-ms — NounHNtmsa
ad'-ver-sa-ri, ad'-ver-sa-ri: This word (in the singular or plural) is used in the Old Testament to render different Hebrew words. In thirty-two cases the word corresponds to the noun tsar, or the verb tsarar. This noun is the ordinary word for "foe" or "adversary." In twelve passages the Hebrew word, of which "adversary" is the translation, is saTan = noun or saTan = verb. This stem means "to oppose," or "thwart" anyone in his purpose or claims.
The angel of Yahweh was saTan to Balaam (Nu 22:22). The word often denotes a political adversary (1Ki 11:14,23,25). In four cases (namely, Prologue to Job; Zec 3:1,2; 1Ch 21:1; Ps…
Adversary
(Heb. satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Pet. 5:8).
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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.
סוּת (cuwth) is a Hebrew verb primarily meaning to incite or allure. It is derived from a root that suggests stimulation or pricking, and it can imply seduction or persuasion in various contexts. The entries highlight its use in inciting requests or instigating actions, often with a negative connotation.
[סוּת] vb. Hiph. incite, allure, instigate
base
H5496 [סוּת] Hiph. incite, allure, instigate
5496 cuwth sooth
perhaps denominative from 7898; properly, to prick, i.e.
(figuratively) stimulate; by implication, to seduce:--entice,
move, persuade, provoke, remove, set on, stir up, take away.
see HEBREW for 07898
סוּת (sut) — to incite.
1) to incite, allure, instigate, entice
1a) (Hiphil)
1a1) to incite (to a request)
1a2) to allure, lure
1a3) to instigate (bad sense)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
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…
מָנָה (manah) is a Hebrew verb meaning to count, number, or reckon. It encompasses various forms, including appointing and assigning, and can indicate both active and passive senses, such as being counted or appointed. The entries suggest a range of uses in contexts of enumeration and official designation, but do not provide specific verse references.
מָנָה vb. count, number, reckon, assign
Qal
count, number
reckon, assign, appoint
Niph.
be counted, numbered
be reckoned, assigned
Pi. appoint, ordain
Pu. appointed
base
H4487 מָנָה count, number, reckon, assign .. count, number
. reckon, assign, appoint
. . be counted, numbered
. be reckoned, assigned
. appoint, ordain
. appointed
4487 manah maw-naw'
a primitive root; properly, to weigh out; by implication, to
allot or constitute officially; also to enumerate or
enroll:--appoint, count, number, prepare, set, tell.
מָנָה (ma.nah) — to count.
1) to count, reckon, number, assign, tell, appoint, prepare
1a) (Qal)
1a1) to count, number
1a2) reckon, assign, appoint
1b) (Niphal)
1b1) to be counted, be numbered
1b2) to be reckoned, be assigned
1c) (Piel) to appoint, ordain
1d) (Pual) appointed (participle)
Aramaic equivalent: me.nah (מְנָה "to reckon/appoint" H4483)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
kount (caphar, manah; psephizo): Used of arithmetical computation "to number" (Ps 139:18; Nu 23:10); also for kathabh, "to reckon," to indicate classification among or identification with, "count for a stranger" (Job 19:15); "count for his enemy" (Job 33:10). In the New Testament the arithmetical computation is less prominent, except in the sense of "calculate," psephizo, sumpsephizo, "to reckon with pebbles," each pebble representing a unit (Lu 14:28; Ac 19:19); of moral estimate, hegeomai and logizomai (Php…
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
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.