1 Chronicles 9:22 — Word Study
WLCכֻּלָּ֤ם הַבְּרוּרִים֙ לְשֹׁעֲרִ֣ים בַּסִּפִּ֔ים מָאתַ֖יִם וּשְׁנֵ֣ים עָשָׂ֑ר הֵ֤מָּה בְחַצְרֵיהֶם֙ הִתְיַחְשָׂ֔ם הֵ֣מָּה יִסַּ֥ד דָּוִ֛יד וּשְׁמוּאֵ֥ל הָרֹאֶ֖ה בֶּאֱמוּנָתָֽם׃
BSAThe numberkôl [total count] of those chosenbârar [selected, appointed] to be gatekeepersshôwʻêr [porters, doorkeepers] at the thresholdsçaph [doorways, entrances] was 212mêʼâh ◂Theyhêm were registered by genealogyyâchas [reckoned, enrolled, family history, lineage] in their villageschâtsêr [towns, communities] DavidDâvid [the king, leader] and SamuelShᵉmûwʼêl [Shemuel, the prophet] had appointedyâçad■ [ordained, established] ◂themhêm to their positions of trustʼĕmûwnâh [offices, roles, faithfulness, reliability]
| Greek | English | Parsing |
|---|---|---|
| כֻּלָּ֤ם | all of them | Noun common masculine singular construct, suffix |
| הַבְּרוּרִים֙ | who had been chosen | Particle, verb qal participle (passive) masculine plural |
| לְשֹׁעֲרִ֣ים | to gatekeepers | Preposition, noun common masculine plural absolute |
| בַּסִּפִּ֔ים | at the thresholds | Preposition, noun common masculine plural absolute |
| מָאתַ֖יִם | [were] two hundred | Noun common, feminine dual absolute |
| וּשְׁנֵ֣ים | and two [plus] | Conjunction, noun common both dual absolute |
| עָשָׂ֑ר | ten | Noun common, both singular absolute |
| הֵ֤מָּה | they | Pronoun |
| בְחַצְרֵיהֶם֙ | [was] in villages their | Preposition, noun common masculine plural construct, suffix |
| הִתְיַחְשָׂ֔ם | recording genealogy they | Verb hithpael infinitive construct common, suffix |
| הֵ֣מָּה | them | Pronoun |
| יִסַּ֥ד | he had appointed | Verb, Piel, perfect third person masculine singular |
| דָּוִ֛יד | David | Noun proper masculine |
| וּשְׁמוּאֵ֥ל | and Samuel | Conjunction, noun proper masculine |
| הָרֹאֶ֖ה | the seer | Particle, noun common masculine singular absolute |
| בֶּאֱמוּנָתָֽם׃ | in faithfulness their | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The number of those chosen to be gatekeepers at the thresholds was 212. They were registered by genealogy in their villages. David and Samuel the seer had appointed them to their positions of trust. |
| KJV | All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office. |
| ASV | All these that were chosen to be porters in the thresholds were two hundred and twelve. These were reckoned by genealogy in their villages, whom David and Samuel the seer did ordain in their office of trust. |
| YLT | All of those who are chosen for gatekeepers at the thresholds [are] two hundred and twelve; they [are] in their villages, by their genealogy; they whom David and Samuel the seer appointed in their office. |
| WEB | All these who were chosen to be gatekeepers in the thresholds were two hundred twelve. These were listed by genealogy in their villages, whom David and Samuel the seer ordained in their office of trust. |
| BBE | There were two hundred and twelve whose business it was to keep the doorway. These were listed by families in the country places where they were living, whom David and Samuel the seer put in their responsible positions. |
The translations agree on the meaning of בְּרוּרִים as chosen.
The sentence is structured with a main clause followed by two subordinate phrases that provide additional context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָסַד
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 9:22
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 Organization of the Gatekeepersgenerated
1 Chronicles 9:22 describes the appointment of gatekeepers in the temple, highlighting their significance in maintaining order and security. This verse is part of a broader narrative about the roles assigned to various groups within the temple service, as seen in the surrounding verses. The organization reflects the importance of structure in worship and service to God, ensuring that each role is filled by those deemed trustworthy and qualified.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 9:16–25 | Obadiah son of Shemaiah, the son of Galal, the son of Jeduthun; and Berechiah son of Asa, the son of Elkanah, who lived in the villages of the Netophathites. |
| 2 | Nehemiah 11:25–30 | As for the villages with their fields, some of the people of Judah lived in Kiriath-arba, Dibon, Jekabzeel, and their villages; |
| 3 | Nehemiah 12:28–29 | The singers were also assembled from the region around Jerusalem, from the villages of the Netophathites, |
| 4 | 1 Chronicles 23:1–32 | When David was old and full of years, he installed his son Solomon as king over Israel. |
| 5 | 1 Chronicles 25:1–26 | Additionally, David and the commanders of the army set apart some of the sons of Asaph, Heman, and Jeduthun to prophesy with the accompaniment of lyres, harps, and cymbals. The following is the list of the men who performed this service: |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בְּרוּרִים֙, ha.be.ru.Rimgenerated
The word בְּרוּרִים (berurim) is a passive participle derived from the root בָּרַר (barar), meaning 'to choose' or 'to purify.' In this context, it indicates those who have been selected or appointed for a specific role, emphasizing their chosen status.
This participle form conveys a sense of being set apart for a purpose, highlighting the importance of the gatekeepers' roles in the temple. The use of the passive voice suggests that their appointment was not self-initiated but rather designated by authority figures, namely David and Samuel.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is chosen, which aligns with the KJV and ASV that also use chosen.
Sentence Structuregenerated
The main verb in this verse is יִסַּ֥ד, he had appointed, which governs the structure of the sentence. The subject is implied as David and Samuel, with several noun phrases detailing the appointed individuals and their roles following the verb.
The sentence is organized with a clear subject-verb-object structure, where the subject (David and Samuel) is understood from the context. The phrases following the verb elaborate on the roles and genealogical aspects of the gatekeepers, contributing to a comprehensive understanding of their function.
Septuagint Backgroundgenerated
The Septuagint translates בְּרוּרִים as ἐκλεκτοὶ (eklektoi), meaning 'chosen' or 'elect.' This choice reflects a similar emphasis on selection, aligning with the Hebrew meaning but potentially broadening the interpretation to include divine election.
This translation choice indicates the translators' understanding of the gatekeepers as not just appointed by human authority but also as divinely chosen for their roles.
In plain words — the whole versegenerated
1 Chronicles 9:22 tells us that 212 gatekeepers were chosen for their roles at the temple. They were registered by their family lines in their villages. David and Samuel appointed them to ensure the temple was well-guarded and organized.
Frequently Asked Questionsgenerated
Being chosen as gatekeepers signifies that these individuals were selected for their reliability and trustworthiness in a significant role within the temple.
Genealogy establishes the legitimacy and heritage of the gatekeepers, ensuring that those appointed had a recognized lineage, which was crucial in the context of temple service.
David and Samuel were instrumental in appointing the gatekeepers, indicating their authority and the importance of leadership in organizing temple service.
This verse highlights the structured approach to temple service, where specific roles were assigned to individuals to maintain order and security, reflecting the importance of organization in worship.
Reflection Questionsgenerated
- What qualities do you think are important for someone serving in a role of trust, like a gatekeeper?
- How can understanding the genealogical background of leaders enhance our appreciation of their roles?
- In what ways can we apply the principles of organization and trust in our own communities?
- Why do you think it is significant that David and Samuel appointed these gatekeepers?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Chronicles 9:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll those that were chosen to be porters in the gates were two hundred and twelve,.... As fixed in the days of David, and might not be fewer: these were reckoned by their genealogies in their
Read John Gill on 1 Chronicles 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.
Read Robert Jamieson on 1 Chronicles 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn their villages; where their usual residence was, and whence they came to Jerusalem in their courses. Did ordain: in the times of the judges there was much disorder and confusion, both in the Jewish state and church, and the Levites came to the tabernacle promiscuously, and as their inclinations or occasions brought them. But Samuel, the best of judges, having some prospect and good hopes of deliverance from their enemies, and of a happy settlement of the Israelitish church and nation, and observing that the Levites were greatly increased he began to think of establishing some order among the Levites in their ministration about the tabernacle. And these intentions of his probably were…
Read Matthew Poole on 1 Chronicles 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 9:22 All these [which were] chosen to be porters in the gates [were] two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.Ver. 22. In their set office.] Or, For their fidelity. Or, In their trust, committed unto them by God and the commonwealth.
Read John Trapp on 1 Chronicles 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) All these which were chosen to be porters in the gates (Heb., thresholds) were two hundred and twelve.—This seems to assign the number of warders at the epoch of which the chronicler, or, rather, his source, is writing. Nehemiah 11:19 makes the total of the porters one hundred and seventy-two. According to Ezra 2:42, one hundred and thirty-nine returned with Zerubbabel. Under David, the number of warders was ninety-three (1 Chronicles 26:8-11). These were reckoned by their genealogy in their villages.—Rather, these—in their villages was their registration.These.—That is, their ancestors. Guilds and corporations do not die. Whom David and Samuel the seer did ordain in their set…
Read Charles John Ellicott on 1 Chronicles 9 →CambridgeThe Cambridge Bible for Schools and Colleges22. All these] Cp. Ezra 2:41 (= Nehemiah 7:45); Nehemiah 11:19. The discrepancy in numbers between Chron. and Neh. and also between Nehemiah 7 and Nehemiah 11 may be explained by supposing some difference in the manner of reckoning or some difference in the period referred to in their villages] Cp. note on 1 Chronicles 9:16. David and Samuel the seer] The Chronicler attributes to David the organisation of the priests (1 Chronicles 24:3), of the Levites (1 Chronicles 23:27; 1 Chronicles 24:31), of the singers (1 Chronicles 25:1 ff.), and of the doorkeepers (in this passage). Samuel the seer is here associated with David in the work, perhaps as having himself exercised the doorkeeper’s office…
Read Cambridge on 1 Chronicles 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe porters, like the singers Nehemiah 12:29, dwelt for the most part in the villages round Jerusalem. They were the descendants of those originally selected for the work by David.
Read Albert Barnes on 1 Chronicles 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Whom David and Samuel the seer did ordain — This statement adds further to the dignity and honour of the office of the porters.
Read Daniel Denison Whedon on 1 Chronicles 9 →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
The number of those chosen to be gatekeepers at the thresholds was 212. They were registered by genealogy in their villages. David and Samuel the seer had appointed them to their positions of trust.
All these who were chosen to be gatekeepers in the thresholds were two hundred twelve. These were listed by genealogy in their villages, whom David and Samuel the seer ordained in their office of trust.
The number of those chosen to be gatekeepers at the thresholds was 212. They were registered by genealogy in their villages. David and Samuel the seer had appointed them to their positions of trust.
All those selected to be gatekeepers at the entrances numbered 212. Their names were recorded in the genealogical records of their settlements. David and Samuel the prophet had appointed them to their positions.
Tyndale line
All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.
All these that were chosen to be porters in the thresholds were two hundred and twelve. These were reckoned by genealogy in their villages, whom David and Samuel the seer did ordain in their office of trust.
All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by genealogy in their villages, whom David and Samuel the seer did ordain in their set office.
All these who were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer ordained in their set office.
All these were chosen for porters of the gates, two hundreth and twelue, which were nombred according to their genealogies by their townes. Dauid established these and Samuel the Seer in their perpetuall office.
Strictly literal
All these chosen to be doorkeepers at the thresholds were two hundred and twelve. These were registered by genealogy according to their villages: David and Samuel the seer had instituted them in their trust.
All of those who are chosen for gatekeepers at the thresholds [are] two hundred and twelve; they [are] in their villages, by their genealogy; they whom David and Samuel the seer appointed in their office.
All of those who are chosen for gatekeepers at the thresholds [are] two hundred and twelve; they [are] in their villages, by their genealogy; they whom David and Samuel the seer appointed in their office.
All of these selected to be gatekeepers at the thresholds were two hundred and twelve. These were recorded according to their genealogy in their villages; [and they were] those [whom] David and Samuel the seer did ordain in their trust.
All those who were chosen as gatekeepers at the entrances numbered 212. Their names were recorded in the people's records in their villages. David and Samuel the seer had placed them into their positions of trust.
From the Latin
All these that were chosen to be porters at the gates, were two hundred and twelve: and they mere registered in their proper towns: whom David and Samuel the seer appointed in their trust.
Simplified
In total there were 212 chosen to be gatekeepers at the entrances. They recorded their genealogies in their home towns. David and Samuel the prophet had selected their forefathers for their faithfulness.
There were two hundred and twelve whose business it was to keep the doorway. These were listed by families in the country places where they were living, whom David and Samuel the seer put in their responsible positions.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
Both the Masoretic Text and the Septuagint largely agree in their wording for this verse, with a near-complete correspondence between the two. The Septuagint retains the meaning of the Hebrew text while presenting it in a different grammatical structure.
כֻּלָּ֤ם הַבְּרוּרִים֙ לְשֹׁעֲרִ֣ים בַּסִּפִּ֔ים מָאתַ֖יִם וּשְׁנֵ֣ים עָשָׂ֑ר הֵ֤מָּה בְחַצְרֵיהֶם֙ הִתְיַחְשָׂ֔ם הֵ֣מָּה יִסַּ֥ד דָּוִ֛יד וּשְׁמוּאֵ֥ל הָרֹאֶ֖ה בֶּאֱמוּנָתָֽם׃
15 of the 16 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 9:22
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.
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
בָּרַר (barar) is a Hebrew verb meaning to purify, select, or choose. It encompasses a range of actions including cleansing, polishing, and testing. The word appears in various forms, such as purging or proving oneself, and is notably used in the context of making something bright or clean. There are no significant disagreements among the lexicons regarding its meanings.
[בָּרַר] vb. purify, select
Qal
purge out, purify
choose, select, only Pt. and in Chronicler
cleanse, make shining, polish
test, prove
Niph. purify oneself
Pi. purify
Hiph.
purify, cleanse
polish arrows
Hithp.
purify oneself
shew oneself pure, just, kind
base
H1305 [בָּרַר] purify, select .. purge out, purify
. choose, select, only Pt. and in Chronicler
. cleanse, make shining, polish
. test, prove
. purify oneself
. purify
. . purify, cleanse
. polish arrows
. . purify oneself
. shew oneself pure, just, kind
1305 barar baw-rar'
a primitive root; to clarify (i.e. brighten), examine,
select:--make bright, choice, chosen, cleanse (be clean),
clearly, polished, (shew self) pure(-ify), purge (out).
בָּרַר (ba.rar) — to purify.
1) to purify, select, polish, choose, purge, cleanse or make bright, test or prove
1a) (Qal)
1a1) to purge, purge out, purify
1a2) to choose, select
1a3) to cleanse, make shining, polish
1a4) to test, prove
1b) (Niphal) to purify oneself
1c) (Piel) to purify
1d) (Hiphil)
1d1) to purify
1d2) to polish arrows
1e) (Hithpael)
1e1) to purify oneself
1e2) to show oneself pure, just, kind
Art | V-Qal-Inf-c — Particle · verb qal participle (passive) masculine pluralHTd/Vqsmpa
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
שֹׁעֵר (sho'er) refers to a doorkeeper or porter, derived from the active participle form of a root meaning to guard or keep. The term is consistently defined across entries as a gatekeeper, emphasizing its role in overseeing entrances.
שֹׁעֵר 37 n.m. porter
base
H7778 שֹׁעֵר, שׁוֹעֵר
7778 show`er sho-are'
or shomer {sho-are'}: active participle of 8176 (as
denominative from 8179); a janitor:--doorkeeper, porter.
see HEBREW for 08176
see HEBREW for 08179
שֹׁעֵר (sho.er) — gatekeeper.
gatekeeper, porter
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
סַף (saph) refers to both a basin or goblet and a threshold or sill. It is derived from a root meaning to contain, indicating its use for holding liquids or marking a boundary. The entries highlight its dual meanings, with Brown-Driver-Briggs and Translators Brief Hebrew Lexicon both emphasizing its applications in physical structures and vessels.
סַף n.m. basin, goblet
base
סַף 24 n.m. threshhold, sill
base
H5592a סַף basin, goblet H5592b סַף threshhold, sill
5592 caph saf
from 5605, in its original sense of containing; a vestibule
(as a limit); also a dish (for holding blood or
wine):--bason, bowl, cup, door (post), gate, post, threshold.
see HEBREW for 05605
סַף (saph) — basin.
1) a spreading out, basin, goblet, bowl
1a) basin, goblet
סַף (saph) — threshold.
1) threshold, sill
1a) threshold, sill, door-keeper
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — Noun common · feminine dual absoluteHNcfda
hun'-dred (me'-ah; hekaton).
See NUMBER.
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
HC/Ncbda — Conjunction · noun common both dual absoluteHC/Ncbda
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HNcbsa — Noun common · both singular absoluteHNcbsa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
הִתְיַחֵשׂ (hityaches) is a verb in the Hithpael form, meaning to enroll oneself or be enrolled by genealogy. It is derived from the root יָחַשׂ (yachas), which relates to genealogical reckoning. The entries emphasize its use in contexts involving genealogies, but do not provide specific verse references.
[הִתְיַחֵשׂ] vb. Hithp. denom. enroll oneself or be enrolled by genealogy
base
H3187 הִתְיַחֵשׂ vb. Hithp. denom. enroll oneself or be enrolled by genealogy
3187 yachas yaw-khas'
a primitive root; to sprout; used only as denominative from
3188; to enroll by pedigree:--(number after, number throughout
the) genealogy (to be reckoned), be reckoned by genealogies.
see HEBREW for 03188
יָחַשׂ (ya.cha.s) — to enroll.
(Hithpael) to reckon genealogically, enrol on a genealogy, enrol, be enrolled
V-Hithpael-Inf-a | Suff — Verb hithpael infinitive construct common · suffixHVtcc/Sp3mp
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
יָסַד (yacad) means to establish or found, with nuances of fixing and laying a foundation. It can refer to both literal and figurative settings, such as appointing or consulting. The verb appears in various forms, including Qal (to found), Niphal (to be founded), and Piel (to establish). The entries do not indicate any significant disagreement among lexicons.
יָסַד vb. establish, found, fix
Qal found, establish
Niph.
fix or seat themselves close together, sit in conclave
be founded
Pi.
found
establish
Pu. be founded, be laid, of a foundation
Hoph. be founded
base
H3245 יָסַד establish, found, fix
3245 yacad yaw-sad'
a primitive root; to set (literally or figuratively);
intensively, to found; reflexively, to sit down together, i.e.
settle, consult:--appoint, take counsel, establish, (lay the,
lay for a) found(-ation), instruct, lay, ordain, set, X sure.
יָסַד (ya.sad) — to found.
1) to found, fix, establish, lay foundation
1a) (Qal) to found, establish, begin
1b) (Niphal)
1b1) to fix or seat themselves close together, sit in conclave
1b2) to be founded
1c) (Piel)
1c1) to found
1c2) to establish, appoint, ordain
1d) (Pual) to be founded, be laid
1e) (Hophal) to be founded
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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…
שְׁמוּאֵל (Shmuw'el) means 'heard of God' and refers to the name Samuel, associated with three Israelites. The most notable is the prophet Samuel, son of Elkanah and Hannah, who served during the reigns of Saul and David. Other references include individuals from the tribes of Simeon and Issachar, with the name implying a connection to God.
שְׁמוּאֵל 140 n.pr.m. Samuel (= name of Ēl)
great prophet, 11th cent. B.C.
in Simeon
in Issachar
base
H8050 שְׁמוּאֵל
8050 Shmuw'el sehm-oo-ale'
from the passive participle of 8085 and 410; heard of God;
Shemuel, the name of three Israelites:--Samuel, Shemuel.
see HEBREW for 08085
see HEBREW for 0410
שְׁמוּאֵל (she.mu.el) — Samuel.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.20;
son of: Elkanah (H0511H) and Hannah (H2584);
father of: Joel (H3100) and Abijah (H0029)
Also named: Samouēl (Σαμουήλ "Samuel" G4545)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
2) son Ammihud and the prince of the tribe of Simeon who was chosen to divide the land of Canaan between the tribes. Spelled 'Shemuel'
3) son of Tola and grandson of Issachar. Spelled 'Shemuel'
שְׁמוּאֵל (she.mu.el) — Shemuel.
A man living at the time of Egypt and Wilderness, only mentioned at Num.34.20;
son of: Ammihud (H5989H)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
sam'-u-el (shemu'el; Samouel): The word "Samuel" signifies "name of God," or "his name is El" (God). Other interpretations of the name that have been offered are almost certainly mistaken. The play upon the name in 1Sa 1:20 is not intended of course to be an explanation of its meaning, but is similar to the play upon the name Moses in Ex 2:10 and frequently elsewhere in similar instances. Thus, by the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2…
Samuel
Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. “The child Samuel grew on, and was in favour both with the Lord, and also with men” (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (
was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in…
God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar…
רֹאֶה (ro'eh) is derived from the root meaning to see, functioning as an active participle that denotes both a 'seer' or prophet and 'prophetic vision.' The term encompasses the roles of those who perceive divine messages and the visions they receive, as noted in Isaiah 28:7.
ref
H7203a רֹאֶה seer H7203b רֹאֶה prophetic vision
7203 ro'eh ro-eh'
active participle of 7200; a seer (as often rendered); but
also (abstractly) a vision:--vision.
see HEBREW for 07200
רֹאֶה (ro.eh) — seer.
seer, prophet
רֹאֶה (ro.eh) — vision.
(prophetic) vision
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
se'-er, ser: The word in English Versions of the Bible represents two Hebrew words, ro'eh (1Sa 9:9,11,18,19; 2Sa 15:27; 1Ch 9:22, etc.), And chozeh (2Sa 24:11; 2Ki 17:13; 1Ch 21:9; 25:5; 29:29, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from 1Sa 9:9 that "seer" (ro'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers"…
Seer
A name sometimes applied to the prophets because of the visions granted to them. It is first found in 1 Sam. 9:9. It is afterwards applied to Zadok, Gad, etc. (2 Sam. 15:27; 24:11; 1 Chr. 9:22; 25:5; 2 Chr. 9:29; Amos 7:12; Micah 3:7). The “sayings of the seers” (2 Chr. 33:18, 19) is rendered in the Revised Version “the history of Hozai” (marg., the seers; so the LXX.), of whom, however, nothing is known. (See PROPHET.)
→ See PROPHET
The Hebrew word אֱמוּנָה (*emuwnah*) is built from the root of H529, indicating concepts of firmness and steadfastness. It encompasses meanings such as fidelity, trust, and stability. The entries consistently highlight its moral implications, particularly in relation to faithfulness.
אֱמוּנָה n.f. firmness, steadfastness, fidelity
lit. firmness, steadiness
steadfastness
faithfulness, trust
base
H530 אֱמוּנָה firmness, steadfastness, fidelity . lit. firmness, steadiness
. steadfastness
. faithfulness, trust
530 'emuwnah em-oo-naw'); or (shortened) >emunah {em-oo-naw'
feminine of 529; literally firmness; figuratively security;
morally fidelity:--faith(-ful, -ly, -ness, (man)), set
office, stability, steady, truly, truth, verily.
see HEBREW for 0529
אֱמוּנָה (e.mu.nah) — faithfulness.
firmness, fidelity, steadfastness, steadiness
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3mp