2 Samuel 10:4 — Word Study
WLCוַיִּקַּ֨ח חָנ֜וּן אֶת־ עַבְדֵ֣י דָוִ֗ד וַיְגַלַּח֙ אֶת־ חֲצִ֣י זְקָנָ֔ם וַיִּכְרֹ֧ת אֶת־ מַדְוֵיהֶ֛ם בַּחֵ֖צִי עַ֣ד שְׁתֽוֹתֵיהֶ֑ם וַֽיְשַׁלְּחֵֽם׃
BSASo HanunChânûwn [the Ammonite king] tooklâqach▸ David’sDâvid servantsʻebed [representatives, ambassadors] shaved offgâlach▸ [cut away, laid waste] halfchêtsîy [the middle part] of each man’s beardzâqân cut offkârath▸ [destroyed, severed] their garmentsmedev [clothing, robes] atʻad the hipsshêthâh [the middle, the buttocks] and sent them awayshâlach▸ [dismissed, deported]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּ֨ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| חָנ֜וּן | Hanun | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| עַבְדֵ֣י | [the] servants of | Noun common, masculine plural construct |
| דָוִ֗ד | David | Noun proper masculine |
| וַיְגַלַּח֙ | and he shaved | Verb, Piel, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| חֲצִ֣י | half of | Noun common, masculine singular construct |
| זְקָנָ֔ם | beard their | Noun common masculine singular construct, suffix |
| וַיִּכְרֹ֧ת | and he cut off | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מַדְוֵיהֶ֛ם | robes their | Noun common masculine plural construct, suffix |
| בַּחֵ֖צִי | at the middle | Preposition, noun common masculine singular absolute |
| עַ֣ד | to | Preposition |
| שְׁתֽוֹתֵיהֶ֑ם | buttocks their | Noun common feminine plural construct, suffix |
| וַֽיְשַׁלְּחֵֽם׃ | and he sent away them | Verb piel sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Hanun took David’s servants, shaved off half of each man’s beard, cut off their garments at the hips, and sent them away. |
| KJV | Wherefore Hanun took David’s servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. |
| ASV | So Hanun took David’s servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. |
| YLT | And Hanun taketh the servants of David, and shaveth off the half of their beard, and cutteth off their long robes in the midst — unto their buttocks, and sendeth them away; |
| WEB | So Hanun took David’s servants, shaved off one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. |
| BBE | So Hanun took David's servants, and after cutting off half the hair on their chins, and cutting off the skirts of their robes up to the middle, he sent them away. |
Where they part company is in the details of the actions taken by Hanun — see How Translations Differ.
The sentence is structured around a series of actions taken by Hanun, emphasizing the sequence of humiliation inflicted on David's servants.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָנוּן
verbלָקַח
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 — 2 Samuel 10:4
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 Insult to David's Servantsgenerated
2 Samuel 10:4 recounts how Hanun, the king of the Ammonites, dishonored the servants of David by shaving their beards and cutting their garments. This act was a grave insult and escalated tensions between David and the Ammonites, leading to further conflict as seen in the subsequent verses. The dishonor inflicted upon David's emissaries reflects the political and social dynamics of the time, where such actions could provoke significant military responses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 19:27 | You must not cut off the hair at the sides of your head or clip off the edges of your beard. |
| 2 | 1 Chronicles 19:3–4 | the princes of the Ammonites said to Hanun, “Just because David has sent you comforters, do you really believe he is showing respect for your father? Have not his servants come to you to explore the land, spy it out, and overthrow it?” |
| 3 | Psalm 109:4–5 | In return for my love they accuse me, but I am a man of prayer. |
| 4 | Isaiah 15:2 | Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off. |
| 5 | Isaiah 20:4 | so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, young and old alike, naked and barefoot, with bared buttocks—to Egypt’s shame. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָנ֜וּן, cha.Nungenerated
The name חָנ֜וּן (*Hanun*) means 'gracious' and is associated with an Ammonite king who acted dishonorably towards David's representatives. This act of shaving and cutting signifies not only personal humiliation but also a broader political affront, as it was common in ancient cultures to show respect to envoys.
This word's usage here emphasizes the gravity of the insult, as Hanun's actions provoke David's ire and lead to military consequences. The name also appears in other contexts, illustrating the complex interactions between Israel and its neighbors.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare translations of 2 Samuel 10:4 in the Berean Standard Bible (BSB), King James Version (KJV), American Standard Version (ASV), Young's Literal Translation (YLT), World English Bible (WEB), and Bible in Basic English (BBE).
Sentence Structuregenerated
The verse is structured around a series of actions, with the finite verb וַיִּקַּ֨ח (*he took*) governing the sentence. Hanun is the subject who performs multiple actions: he takes, shaves, cuts, and sends away.
The sentence flows sequentially, detailing Hanun's actions in a straightforward manner, emphasizing the humiliation inflicted upon David's servants.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּקַּ֨ח as ἔλαβεν (*he took*), indicating a direct correspondence in the action described. This choice underscores the significance of Hanun's act of taking David's servants, setting the stage for the subsequent humiliation.
The Greek rendering captures the essence of the Hebrew text while adapting it for a Hellenistic audience, maintaining the narrative's focus on dishonor and conflict.
In plain words — the whole versegenerated
2 Samuel 10:4 tells us that Hanun, the Ammonite king, took David's servants and humiliated them by shaving their beards and cutting their garments. This act was a significant insult and led to further conflict between David and the Ammonites.
Frequently Asked Questionsgenerated
Shaving the beards of David's servants was a grave insult, as beards were symbols of dignity and respect in ancient Israelite culture.
Hanun's actions were likely influenced by the advice of his princes, who suspected David's intentions and sought to dishonor him.
Hanun's humiliation of David's servants led to a military response from David, escalating the conflict between Israel and the Ammonites.
This incident illustrates the fragile relationships between neighboring nations and the significance of honor and respect in diplomatic interactions.
Reflection Questionsgenerated
- In what ways can we see respect and honor reflected in our own interactions today?
- How do we respond when we feel insulted or disrespected, as David's servants were?
- What lessons can we learn about conflict resolution from this narrative?
- How can we apply the principles of dignity and respect in our relationships with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 10:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore Hanun took David's servants,.... His ambassadors: and shaved off one half of their beards; that is, he ordered them to be shaved off; than which a greater indignity could not have been well
Read John Gill on 2 Samuel 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore Hanun took David's servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. Hanun ... shaved off the one half of their beards.
Read Robert Jamieson on 2 Samuel 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShaved off the one half of their beards; partly that he might compel them to bear a part in their mourning, and that in such a way as was usual with them, but forbidden to the Israelites, ; which probably was not unknown to them; and partly to fasten this as a reproach upon them, and to make them ridiculous and contemptible. Compare 47:2 50:6. Even to their buttocks: this was worse than the former, because the Israelites wore no breeches, and so their nakedness was hereby uncovered. Compare .
Read Matthew Poole on 2 Samuel 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 10:4 Wherefore Hanun took David’ s servants, and shaved off the one half of their beards, and cut off their garments in the middle, [even] to their buttocks, and sent them away. Ver. 4. Wherefore Hanun took David’ s servants.] His ambassadors, whom to misuse was against the law of nations, and severely punished by the Romans upon the Corinthians, whose city they razed and destroyed for some contumelious speeches given to their ambassadors. But Hanun did not only reproach and revile these men, sed turpiter deformavit Legatorum vultum et vestitum, but basely deformed and abused them, which the Vulgate rendereth, Decalvavit, rasit, praecidit tunicas eorum, making it a threefold…
Read John Trapp on 2 Samuel 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Shaved off the one half of their beards.—According to Oriental ideas, the extremest insult which could have been inflicted. “Cutting off a person’s beard is regarded by the Arabs as an indignity quite equal to flogging and branding among ourselves. Many would rather die than have their beard shaved off (Arvieux, quoted by Keil). It is remarkable that in none of David’s wars does he appear as the aggressor.
Read Charles John Ellicott on 2 Samuel 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Shaved off the one half of their beards] The beard is held in high respect in the East: the possessor considers it his greatest ornament; often swears by it; and, in matters of great importance, pledges it. Nothing can be more secure than a pledge of this kind; its owner will redeem it at the hazard of his life. The beard was never cut off but in mourning, or as a sign of slavery. Cutting off half of the beard and the clothes rendered the men ridiculous, and made them look like slaves: what was done to these men was an accumulation of insult.
Read AdamClarke on 2 Samuel 10 →CambridgeThe Cambridge Bible for Schools and Colleges4. shaved off the one half of their beards] Compare the story in Herodotus of the thief who made some guards drunk, and for an insult shaved their right cheeks (II. 121). No grosser insult could have been devised. The beard was and still is to an Oriental the badge of the dignity of manhood. It was only shaved as a sign of the deepest mourning. See Isaiah 15:2; Jeremiah 41:5. “Cutting off a person’s beard is regarded by the Arabs as an indignity equal to flogging and branding among ourselves. Many would rather die than have their beard shaved off.” D’Arvieux’ Customs of the Bedouin Arabs. A similar occurrence is said to have taken place in modern times. “In 1764 Kerim Khan, a pretender to…
Read Cambridge on 2 Samuel 10 →Albert Barnes1798–1870Barnes' Notes on the BibleIn 1 Chronicles 19:4, more concisely “shaved.” Cutting off a person’s beard is regarded by the Arabs as an indignity equal to flogging and branding among ourselves.
Read Albert Barnes on 2 Samuel 10 →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
So Hanun took David’s servants, shaved off half of each man’s beard, cut off their garments at the hips, and sent them away.
So Hanun took David’s servants, shaved off one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.
So Hanun took David’s servants, shaved off half of each man’s beard, cut off their garments at the hips, and sent them away.
So Hanun seized David’s servants and shaved off half of each one’s beard. He cut the lower part of their robes off so that their buttocks were exposed, and then sent them away.
Tyndale line
Wherefore Hanun took David’s servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.
So Hanun took David’s servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.
So Hanun took David’s servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.
Wherefore Hanun took David's servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.
Wherefore Hanun tooke Dauids seruants, and shaued off the halfe of their beard, and cut off their garments in the middle, euen to their buttockes, and sent them away.
Strictly literal
And Hanun took David's servants, and had the one half of their beards shaved off, and their raiment cut off in the midst, as far as their buttocks, and sent them away.
And Hanun taketh the servants of David, and shaveth off the half of their beard, and cutteth off their long robes in the midst — unto their buttocks, and sendeth them away;
And Hanun takes the servants of David, and shaves off the half of their beard, and cuts off their long robes in the midst—to their buttocks, and sends them away;
Chanun thereupon took David's servants, and shaved off the one-half of their beard, and cut off their garments in the middle, even to their buttocks, and sent them away.
So Hanun took David's servants, shaved off half their beards, cut off their garments up to their buttocks, and sent them away.
From the Latin
Wherefore Hanon took the servants of David, and shaved off the one half of their beards, and cut away half of their garments even to the buttocks, and sent them away.
Simplified
So Hanun had David's representatives detained, shaved off half of each man's beard, cut off their clothes at the buttocks, and then sent them back home.
So Hanun took David's servants, and after cutting off half the hair on their chins, and cutting off the skirts of their robes up to the middle, he sent them away.
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 is supported by the Septuagint, which matches 11 of the 16 words. The Dead Sea Scrolls fragment (4Q51) contains 10 words from the verse, with some parts restored, indicating a high degree of textual consistency across these ancient witnesses.
וַיִּקַּ֨ח חָנ֜וּן אֶת־ עַבְדֵ֣י דָוִ֗ד וַיְגַלַּח֙ אֶת־ חֲצִ֣י זְקָנָ֔ם וַיִּכְרֹ֧ת אֶת־ מַדְוֵיהֶ֛ם בַּחֵ֖צִי עַ֣ד שְׁתֽוֹתֵיהֶ֑ם וַֽיְשַׁלְּחֵֽם׃
11 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.
[ויגלח] [את] [זקנ׳ם] [ויכרות] את מדוי׳הם [בחצי] [עד] [שתותי׳הם] [וישלח׳ם]
10 words of the verse are on this fragment — 2 partly restored, 8 supplied entire by an editor.
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 2 Samuel 10:4
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חָנוּן (Chanuwn) means 'gracious' and refers to several figures, including an Ammonite king who dishonored David's ambassadors and lost a war (2 Samuel 10:1). The name also appears in connection with individuals involved in repairing Jerusalem's wall during the Exile and Return period, notably in Nehemiah 3:13 and 3:30. The word is derived from H2603.
חָנוּן n.pr.m. (favoured)
an Ammonite king
Jewish chiefs, contemporaries of Nehemiah
base
H2586 חָנוּן
2586 Chanuwn khaw-noon'
from 2603; favored; Chanun, the name of an Ammonite and of
two Israelites:--Hanun.
see HEBREW for 02603
חָנוּן (cha.nun) — Hanun.
A man of the Ammonites living at the time of United Monarchy, first mentioned at 2Sa.10.1;
son of: Nahash (H5176H)
§ Hanun = "gracious"
1) son of Nahash and king of Ammon who dishonoured David's ambassadors and lost the subsequent war with David
2) a man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem
3) the 6th son of Zalaph, who also assisted in the repair of the wall of Jerusalem, apparently on the east side
חָנוּן (cha.nun) — Hanun.
A man living at the time of Exile and Return, only mentioned at Neh.3.13
§ Hanun = "gracious"
1) son of Nahash and king of Ammon who dishonoured David's ambassadors and lost the subsequent war with David
2) a man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem
N-proper — Noun proper masculineHNpm
ha'-nun (chanun, "favored," "pitied"):
(1) A son and successor of Nahash, king of Ammon. Upon the death of Nahash, David sent sympathetic communications to Hanun, which were misinterpreted and the messengers dishonored. Because of this indignity, David waged a war against him, which caused the Ammonites to lose their independence (2Sa 10:1 ff; 1Ch 19:1).
Hanun
Graciously given. (1.) The son and successor of Nahash, king of Moab. David’s messengers, sent on an embassy of condolence to him to Rabbah Ammon, his capital, were so grossly insulted that he proclaimed war against Hanun. David’s army, under the command of Joab, forthwith crossed the Jordan, and gained a complete victory over the Moabites and their allies (2 Sam. 10:1-14) at Medeba (q.v.).
(2.) Neh. 3:13. (3.) 3:30.
(favored). Son of Nahash (2 Samuel 10:1,2; 1 Chronicles 19:1,2) king of Ammon, who dishonored the ambassadors of David, (2 Samuel 10:4) and involved the Ammonites in a disastrous war, (2 Samuel 12:31; 1 Chronicles 19:6) (B.C. 1035.) A man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem. (Nehemiah 3:13) (B.C. 446). The sixth son of Zalalph, who also assisted in the repair of the wall, apparently on the east side. (Nehemiah 3:30) (B.C. 446.)
A king of the Ammonites, whose father Nahash had befriended David in his early troubles. Upon the death of Nahash, David sent an embassage to condole with his son. The shameful treatment received by these ambassadors led to a destructive war upon the Ammonites, 2Sa 10:1- 19; 1Ch 19:1-19.
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
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
גָּלַח (galach) means to be bald or to shave, with various forms indicating actions like shaving oneself or being shaven. It can also figuratively refer to devastation. The entries consistently describe its uses in different grammatical forms, but do not provide specific verse references.
[גָּלַח] vb. be bald;
Pi. shave, shave off
Pu. be shaven
Hithp. shave oneself
base
H1548 [גָּלַח] be bald; Pi. shave, shave off
1548 galach gaw-lakh'
a primitive root; properly, to be bald, i.e. (causatively) to
shave; figuratively to lay waste:--poll, shave (off).
גָּלַח (ga.lach) — to shave.
1) to poll, shave, shave off, be bald
1a) (Piel)
1a1) to shave
1a2) to shave off
1a3) (fig. of devastation)
1b)(Pual) to be shaven
1c) (Hithpael) to shave oneself
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
זָקָן (zaqan) refers to the beard or chin, indicating age. It is derived from the root word for 'to be old' and is consistently defined across lexicons as relating to facial hair. There are no significant disagreements among the entries.
זָקָן n.m. and f. chin, beard
base
H2206 זָקָן chin, beard
2206 zaqan zaw-kawn'
from 2204; the beard (as indicating age):--beard.
see HEBREW for 02204
זָקָן (za.qan) — beard.
1) beard, chin
1a) beard
1b) chin
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
מָ֫דוּ (madev) refers to a garment or dress, derived from a root meaning to stretch, indicating a measure of extent. The entries consistently define it as a type of clothing, with no significant disagreement among lexicons.
[מָ֫דוּ], I. [מַדְוֶה] n.m. garment
base
H4063 מָ֫דוּ, מַדְוֶה, מֶדֶו
4063 medev meh'-dev
from an unused root meaning to stretch; properly, extent,
i.e. measure; by implication, a dress (as
measured):--garment.
מָ֫דוּ (me.dev) — garment.
garment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word שֵׁת (*sheth*) refers to the seat or buttocks of the body. It is derived from the root word associated with the concept of a seat. The entries consistently define it in this limited range, with no significant disagreement among the lexicons.
שֵׁת n.[m.] seat (of body), buttocks
base
H8357 שֵׁת seat (of body), buttocks
8357 shethah shay-thaw'
from 7896; the seat (of the person):--buttock.
see HEBREW for 07896
שֵׁת (she.tah) — buttock.
seat (of body), buttocks
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3mp