2 Samuel 6:1 — Word Study
WLCוַיֹּ֨סֶף ע֥וֹד דָּוִ֛ד אֶת־ כָּל־ בָּח֥וּר בְּיִשְׂרָאֵ֖ל שְׁלֹשִׁ֥ים אָֽלֶף׃
BSADavidDâvid [the youngest son of Jesse, a king of Israel] againʻôwd [still, once more] assembledʼâçaph▸ [gathered together, called up] [the] chosen [men]bâchar [selected, elite] of IsraelYisrâʼêl [Jacob's descendants] thirtyshᵉlôwshîym [a large number, a company of] thousandʼeleph [a multitude, many] in allkôl [everything, the whole]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֨סֶף | and he gathered | Verb, Qal, sequential imperfect third person masculine singular |
| ע֥וֹד | again | Adv |
| דָּוִ֛ד | David | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| כָּל־ | every | Noun common, masculine singular construct |
| בָּח֥וּר | chosen [man] | Verb, Qal, participle (passive) masculine singular |
| בְּיִשְׂרָאֵ֖ל | in Israel | Preposition, noun proper |
| שְׁלֹשִׁ֥ים | thirty | Noun common, masculine plural absolute |
| אָֽלֶף׃ | thousand | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | David again assembled the chosen men of Israel, thirty thousand in all. |
| KJV | Again, David gathered together all the chosen men of Israel, thirty thousand. |
| ASV | And David again gathered together all the chosen men of Israel, thirty thousand. |
| YLT | And David gathered again every chosen one in Israel, thirty thousand, |
| WEB | David again gathered together all the chosen men of Israel, thirty thousand. |
| BBE | And David got together all the fighting-men of Israel to the number of thirty thousand; |
Where they part company is over the word בָּח֥וּר — see How Translations Differ.
The sentence has a main clause with two phrases providing additional details about the assembly.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּוִד
verbאָסַף
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 6:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — David Assembles Israel's Chosen Mengenerated
2 Samuel 6:1 describes David gathering a significant number of chosen men from Israel as he prepares to bring the ark of God to its rightful place. This action reflects both his leadership and the importance of the ark in Israel's worship and identity. The context of this verse is pivotal as it sets the stage for the events surrounding the ark's transportation and the subsequent celebration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 5:1 | Then all the tribes of Israel came to David at Hebron and said, “Here we are, your own flesh and blood. |
| 2 | 1 Kings 8:1 | At that time Solomon assembled before him in Jerusalem the elders of Israel—all the tribal heads and family leaders of the Israelites—to bring up the ark of the covenant of the LORD from Zion, the City of David. |
| 3 | 1 Chronicles 13:1–4 | Then David conferred with all his leaders, the commanders of hundreds and of thousands. |
| 4 | Psalm 132:1–6 | O LORD, remember on behalf of David all the hardships he endured, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — בָּח֥וּר, ba.Churgenerated
The word בָּח֥וּר (baChur) is a passive participle derived from the verb בָּחַר (bachar), meaning 'to choose' or 'to select'. It indicates those who have been chosen for a specific purpose, highlighting their significance and status within the community.
In this verse, it refers specifically to the elite men of Israel, emphasizing their role in David's assembly. The parsing as a participle indicates that these men are in a state of being chosen, which adds weight to their importance in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיֹּ֨סֶף, and he gathered, which governs the entire clause. The structure follows a straightforward sequence, with David as the subject and the chosen men as the object, followed by the numeral phrase indicating their quantity.
The Hebrew word order places emphasis on the action of gathering, with the subject and object clearly delineated, allowing the reader to understand the scale of the assembly.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֨סֶף as συνήγαγεν (synēgagen), which means 'he gathered together'. This choice reflects a direct correlation with the Hebrew meaning, emphasizing the act of assembly.
The use of νεανίαν (neanian) for בָּח֥וּר indicates a focus on youth or young men, which may suggest a specific demographic of the chosen men, possibly highlighting their vigor and readiness for service.
In plain words — the whole versegenerated
2 Samuel 6:1 tells us that David gathered together thirty thousand chosen men from Israel. This assembly signifies David's leadership and the importance of the task at hand, which is to bring the ark of God to its rightful place.
Frequently Asked Questionsgenerated
David gathered these men to ensure a strong and capable group to accompany him in bringing the ark of God to Jerusalem, emphasizing the significance of the ark in Israel's worship.
Being 'chosen' refers to the selected individuals who were deemed worthy and important for this significant task, highlighting their elite status among the people of Israel.
This assembly reflects David's ability to mobilize and unite the people of Israel for a common purpose, showcasing his role as a leader and his commitment to God.
The ark of God represents God's presence among His people and is central to Israel's worship and identity, making its transportation a momentous event.
Reflection Questionsgenerated
- What qualities do you think made David a successful leader in this context?
- How can we understand the concept of being 'chosen' in our own lives?
- What role does community play in fulfilling significant tasks or missions?
- In what ways can we honor God's presence in our lives today, similar to how the ark was honored?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 6:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAgain, David gathered together all [the] chosen [men] of Israel, thirty thousand.
Read John Gill on 2 Samuel 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAgain, David gathered together all the chosen men of Israel, thirty thousand.
Read Robert Jamieson on 2 Samuel 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible2 SAMUEL CHAPTER 6 David fetcheth the ark with much people and great joy out of the house of Abinadab, . Uzzah laying hold of the ark is slain of God: David is grieved; carries the ark into the house of Obed-edom, whom God blesseth for its sake, . David bringeth the ark into Zion with sacrifices; danceth before it; for which Michal despiseth him, . They place it in a tabernacle: he offereth to God; blesseth the people; giveth them presets, . Michal reproving David, he answereth her: she is childless to her death, . The stoutest and valiantest in his army and land, lest the Philistines should attempt to disturb them in this work.
Read Matthew Poole on 2 Samuel 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 6:1 Again, David gathered together all [the] chosen [men] of Israel, thirty thousand.Ver. 1. Again, David gathered.] That is the second time after that their first consultation about the bringing of the ark to Jerusalem had been interrupted by the invasion of the Philistines. Reformation ever meeteth with opposition. David was no sooner settled in his kingdom, but he thinks of settling religion and God’ s sincere service: which popular men should esteem as silver, noblemen as gold, princes prize as pearls, as Aeneas Sylvius was wont to say of learning.
Read John Trapp on 2 Samuel 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Again, David gathered.—The word “again” should be transposed: “David gathered together again”—referring to the former military musters. In 1 Chronicles 13:1-4, mention is made of the consultations with the leaders of Israel which preceded this gathering, and the gathering itself is there (2 Samuel 6:5) said to be of “all Israel.” But “all Israel” was evidently represented by the thirty thousand (the LXX. reads seventy thousand) of its more prominent men.
Read Charles John Ellicott on 2 Samuel 6 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VI David goes with thirty thousand men to being the ark from Kiriath-jearim to Jerusalem, 1-5. The ox stumbling, Uzzah, who drove the cart on which the ark was placed, put forth his hand to save it from falling: the Lord was displeased, and smote him so that he died, 6, 7. David, being alarmed, carries the ark to the house of Obed-edom, 8-10. Here it remained three months; and God prospered Obed-edom, in whose house it was deposited, 11. David, hearing of this, brings the ark, with sacrifices and solemn rejoicings, to Jerusalem, 12-15. Michal, seeing David dance before the ark, despises him, 16. He offers burnt-offerings and peace offerings, and deals among all the people, men and…
Read AdamClarke on 2 Samuel 6 →
CambridgeThe Cambridge Bible for Schools and Colleges1–11. Removal of the Ark from Kirjath-jearim. Uzzah smitten for his irreverence 1. Again, David gathered together] And David gathered together again. “Again” refers either to the assembly convened for David’s coronation (ch. 2 Samuel 5:1-3), or to the muster for the Philistine war recorded in the verses immediately preceding (ch. 2 Samuel 5:17-25). A more elaborate account of David’s preparations for this ceremony is given in 1 Chronicles 13:1-5. We are there told how David consulted with the representatives of the people, and gathered a general assembly of the whole nation. This important step towards the re-establishment of religious worship must be a national act. The Chronicler’s object…
Read Cambridge on 2 Samuel 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleAgain - It should be, “and David again gathered,” etc., i. e.
Read Albert Barnes on 2 Samuel 6 →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
David again assembled the chosen men of Israel, thirty thousand in all.
David again gathered together all the chosen men of Israel, thirty thousand.
David again assembled the chosen men of Israel, thirty thousand in all.
David again assembled all the best men in Israel, thirty thousand in number.
Tyndale line
Again, David gathered together all the chosen men of Israel, thirty thousand.
And David again gathered together all the chosen men of Israel, thirty thousand.
And David again gathered together all the chosen men of Israel, thirty thousand.
Again, David assembled all the chosen men of Israel, thirty thousand,
Againe Dauid gathered together all the chosen men of Israel, euen thirtie thousand,
Strictly literal
And David again gathered all the chosen men of Israel, thirty thousand.
And David gathered again every chosen one in Israel, thirty thousand,
And again David gathered every chosen one in Israel—thirty thousand,
And David assembled again all the chosen men of Israel, thirty thousand.
Now David again gathered together all the chosen men of Israel, thirty thousand.
From the Latin
And David again gathered together all the chosen men of Israel, thirty thousand.
Simplified
Once again David called up all the specially chosen men of Israel, thirty thousand in total.
And David got together all the fighting-men of Israel to the number of thirty thousand;
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 reads: וַיֹּ֨סֶף ע֥וֹד דָּוִ֛ד אֶת־ כָּל־ בָּח֥וּר בְּיִשְׂרָאֵ֖ל שְׁלֹשִׁ֥ים אָֽלֶף׃. The Septuagint aligns closely with this text, with 7 of the 9 words matched, indicating strong agreement between the two witnesses.
וַיֹּ֨סֶף ע֥וֹד דָּוִ֛ד אֶת־ כָּל־ בָּח֥וּר בְּיִשְׂרָאֵ֖ל שְׁלֹשִׁ֥ים אָֽלֶף׃
7 of the 9 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 2 Samuel 6:1
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.
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
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…
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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
Prep | N-proper — Preposition · noun properHR/Npl
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.
שְׁלֹשִׁים (*shlowshiym*) means 'thirty' and can also refer to 'thirtieth' as an ordinal number. It is an indeclinable noun and is derived from the root word for 'three.' The entries indicate that it is used in various contexts, but there are no significant disagreements among the lexicons.
שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) 174 n.indecl. thirty
bef. n. sg.
as ordin.
base
H7970 שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) n. indecl. thirty . bef. n. sg.
. as ordin.
7970 shlowshiym shel-o-sheem'
or shloshiym {shel-o-sheem'}; multiple of 7969; thirty; or
(ordinal) thirtieth:--thirty, thirtieth. Compare 7991.
see HEBREW for 07969
see HEBREW for 07991
שְׁלֹשִׁים (she.lo.shim) — thirty.
thirty, thirtieth
Aramaic equivalent: te.la.tin (תְּלָתִין "thirty" H8533)
Adj — Noun common · masculine plural absoluteHNcmpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
