2 Samuel 6:14 — Word Study
WLCוְדָוִ֛ד מְכַרְכֵּ֥ר בְּכָל־ עֹ֖ז לִפְנֵ֣י יְהוָ֑ה וְדָוִ֕ד חָג֖וּר אֵפ֥וֹד בָּֽד׃
BSA◂And DavidDâvid [the youngest son of Jesse, a king of Israel] wearingchâgar a linenbad [made from flax] ephodʼêphôwd [a special vest worn by priests] dancedkârar [with joyful movement, whirling around] with allkôl [everything, his entire being] his mightʻôz [strength, physical power] beforepânîym [in the presence of, facing] the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וְדָוִ֛ד | and David | Conjunction, noun proper masculine |
| מְכַרְכֵּ֥ר | [was] dancing | Verb, Piel, participle (active) masculine singular |
| בְּכָל־ | with all | Preposition, noun common masculine singular construct |
| עֹ֖ז | strength | Noun common, masculine singular absolute |
| לִפְנֵ֣י | before | Preposition, noun common masculine plural construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְדָוִ֕ד | and David | Conjunction, noun proper masculine |
| חָג֖וּר | [was] girded | Verb, Qal, participle (passive) masculine singular |
| אֵפ֥וֹד | an ephod of | Noun common, masculine singular construct |
| בָּֽד׃ | linen | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And David, wearing a linen ephod, danced with all his might before the LORD, |
| KJV | And David danced before the LORD with all his might; and David was girded with a linen ephod. |
| ASV | And David danced before Jehovah with all his might; and David was girded with a linen ephod. |
| YLT | And David is dancing with all strength before Jehovah, and David is girded with a linen ephod, |
| WEB | David danced before Yahweh with all his might; and David was clothed in a linen ephod. |
| BBE | And David, clothed in a linen ephod, was dancing before the Lord with all his strength. |
Where they part company is מְכַרְכֵּר — see How Translations Differ.
The sentence is straightforward, with a single main clause detailing David's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּוִד
verbכָּרַר
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 6:14
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 Ark Enters Jerusalemgenerated
2 Samuel 6:14 describes a significant moment when David brings the ark of the covenant into Jerusalem. This event is celebrated with great joy and enthusiasm, highlighting David's devotion to God. The surrounding verses depict the preparations and the reactions of the people, including the royal family, as they witness this momentous occasion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 15:20 | Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing. |
| 2 | Judges 11:34 | And when Jephthah returned home to Mizpah, there was his daughter coming out to meet him with tambourines and dancing! She was his only child; he had no son or daughter besides her. |
| 3 | Judges 21:21 | and watch. When you see the daughters of Shiloh come out to perform their dances, each of you is to come out of the vineyards, catch for himself a wife from the daughters of Shiloh, and go to the land of Benjamin. |
| 4 | Psalm 30:11 | You turned my mourning into dancing; You peeled off my sackcloth and clothed me with joy, |
| 5 | Psalm 149:3 | Let them praise His name with dancing, and make music to Him with tambourine and harp. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מְכַרְכֵּר, me.khar.Kergenerated
The word כָּרַר (karar) is a Piel participle meaning to dance or whirl. It conveys a sense of joyful movement, emphasizing the celebratory nature of David's actions. This verb captures the essence of expressing happiness through physical movement, particularly in a religious context.
In this verse, David's dancing is not just a display of joy but a profound act of worship before the LORD. The use of this specific verb indicates that his movements were lively and exuberant, reflecting his total engagement in the act of praising God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning and actions depicted in this verse.
Sentence Structuregenerated
The main action is governed by the verb מְכַרְכֵּר (was dancing), with David as the subject. The structure emphasizes David's actions and the circumstances surrounding them.
The sentence presents a clear sequence: David, girded with an ephod, danced with all his might before the LORD, highlighting both his attire and the intensity of his worship.
Septuagint Backgroundgenerated
In the Septuagint, מְכַרְכֵּר is rendered as ἀνεκρούετο, which suggests a similar meaning of dancing but may imply a more formal or ritualistic context. This choice indicates a translation that maintains the celebratory aspect while possibly framing it within a liturgical setting.
The use of ἐνώπιον for לִפְנֵי emphasizes the presence of God during David's dance, reinforcing the idea that this act was performed in direct relation to the divine.
In plain words — the whole versegenerated
2 Samuel 6:14 tells us that David danced joyfully before the LORD while wearing a linen ephod. This act of worship was a significant moment as the ark of the covenant was brought into Jerusalem, reflecting David's deep devotion to God.
Frequently Asked Questionsgenerated
David's dance signifies a joyful expression of worship and celebration of God's presence among His people.
The linen ephod was a priestly garment, symbolizing David's role in leading worship and honoring God during the procession of the ark.
Dancing in worship is an expression of joy and reverence, often used in the Bible to celebrate God's goodness and faithfulness.
The surrounding verses indicate mixed reactions, with some celebrating and others, like Michal, looking down on David for his exuberance.
Reflection Questionsgenerated
- What does David's example of joyful worship teach us about expressing our faith?
- In what ways can we incorporate joyful movement into our worship practices?
- How can we respond to others' expressions of worship, even if they differ from our own?
- What does it mean to worship God with all our might in our daily lives?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the nature of worship and expression in faith, arguing from David's example.
And that David danced before the Lord does in no way encourage faithful Christians to take seats in the theater. He did not distort his body in obscene movements and dance out the drama of Grecian libido.… Therefore,Early Church Fathers on 2 Samuel 6 →
For our vows are celebrated when the church is united to Christ, as John says: “The one who has the bride is the bridegroom.” Because of this marriage, therefore, it behooves us to dance, for David, at once king and prophet,Early Church Fathers on 2 Samuel 6 →
But because secret pride of heart is reproved by this, which Eliu says, "All who seem to themselves to be wise will not dare to contemplate Him";Early Church Fathers on 2 Samuel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 6:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd David danced before the Lord with all [his] might,.... That is, before the ark of the Lord; not a set dance, or along with others; but he leaped and skipped as "car", a lamb, does, and that for
Read John Gill on 2 Samuel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd David danced before the LORD with all his might; and David was girded with a linen ephod. David danced before the Lord.
Read Robert Jamieson on 2 Samuel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDavid danced before the Lord, to express his inward joy and thankfulness to God by his outward carriage, according to the manner of these times. See 21:21 . A linen ephod; the usual habit of the priests and Levites in their sacred ministrations, yet sometimes worn by others, as it was by the young child Samuel, , before he was come to those years in which the Levites were allowed to minister; and so hereby David, who laid by his royal robes, and put on this robe, to signify and declare, that although he was king of Israel, yet he willingly owned himself to be the Lord’ s minister and servant.
Read Matthew Poole on 2 Samuel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 6:14 And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod.Ver. 14. And David danced before the Lord with all his might.] Lustily indeed, yet not lightly and vainly, as Caligula and Nero sometimes did on an open theatre; nor yet superstitiously, as the Salii, those Roman priests, did in honour of their god Mars, and as the Romanists do at this day in Spain and elsewhere before their breaden god, when he is carried in procession: but by a grave motion of his body, in a holy and sober manner and measure, as was usual with the ancients in some cases, to express thereby their spiritual jollity and ravishments of rejoicing. And David was girded…
Read John Trapp on 2 Samuel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) David danced.—The religious dances on occasions of great national blessing were usually performed by women only (Exodus 15:20-21; Judges 11:34; 1 Samuel 18:6). The king, by now taking part in them himself, marked his strong sense of the importance of the occasion, and his readiness to do his utmost in God’s honour. Girded with a linen ephod.—This is usually spoken of as if David were arrayed in a distinctively priestly dress; but it is remarkable that the ephod was not prescribed as a part of the priestly dress—the ephod of the high-priest (Exodus 25:7, &c.) being quite a different thing—and was worn by others, as Samuel (1 Samuel 2:18). The wearing of the ephod, however, is spoken of…
Read Charles John Ellicott on 2 Samuel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. And David danced before the Lord] Dancing is a religious ceremony among the Hindoos, and they consider it an act of devotion to their idols. It is evident that David considered it in the same light. What connection dancing can have with devotion I cannot tell. This I know, that unpremeditated and involuntary skipping may be the effect of sudden mental elation.
Read AdamClarke on 2 Samuel 6 →CambridgeThe Cambridge Bible for Schools and Colleges14. David danced] The dances which were the usual expression of rejoicing on occasions of national thanksgiving (Exodus 15:20-21; Judges 11:34) and religious festivals (Psalms 149:3; Psalms 150:4) were generally performed by women only. David’s enthusiasm did not fear to transgress the limits of conventional propriety. before the Lord] For the Ark was the symbol of Jehovah’s presence. a linen ephod] David laid aside his royal robes and appeared in the distinctive dress of a priest. As the head and representative of “a kingdom of priests” (Exodus 19:6), the king possessed a priestly character; and David on this occasion exercised priestly functions in directing the sacrifices, even if he did…
Read Cambridge on 2 Samuel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleDanced - The Hebrew word is found only here and in 2 Samuel 6:16. It means “to dance in a circle,” hence, simply to dance. The parallel passage in 1 Chronicles 15:27 gives a widely different sense.
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
And David, wearing a linen ephod, danced with all his might before the LORD,
David danced before Yahweh with all his might; and David was clothed in a linen ephod.
And David, wearing a linen ephod, danced with all his might before the LORD,
Now David, wearing a linen ephod, was dancing with all his strength before the Lord.
Tyndale line
And David danced before the LORD with all his might; and David was girded with a linen ephod.
And David danced before Jehovah with all his might; and David was girded with a linen ephod.
And David danced before the LORD with all his might; and David was girded with a linen ephod.
And David danced before the LORD with all his might; and David was girded with a linen ephod.
And Dauid danced before the Lord with al his might, and was girded with a linnen Ephod.
Strictly literal
And David danced before Jehovah with all his might; and David was girded with a linen ephod.
And David is dancing with all strength before Jehovah, and David is girded with a linen ephod,
And David is dancing with all [his] strength before YHWH, and David is girded with a linen ephod,
And David danced with all his might before the Lord; and David was girded with a linen ephod.
David danced before Yahweh with all his might; he was wearing only a linen ephod.
From the Latin
And David danced with all his might before the Lord: and David was girded with a linen ephod.
Simplified
Wearing a priest's ephod, David danced as hard as he could before the Lord
And David, clothed in a linen ephod, was dancing before the Lord with all his strength.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in this verse, with 10 of the 10 words matched. The Dead Sea Scrolls show some damage, with three words preserved and seven supplied by an editor, but they align with the Masoretic Text in meaning.
וְדָוִ֛ד מְכַרְכֵּ֥ר בְּכָל־ עֹ֖ז לִפְנֵ֣י יְהוָ֑ה וְדָוִ֕ד חָג֖וּר אֵפ֥וֹד בָּֽד׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ודויד] [מכרכר] [בכול] [עז] [לפני] [יהוה] [ודויד] חגור אפוד בד
3 words on the leather — 7 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 6:14
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.
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)
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
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…
כָּרַר (karar) is a Hebrew verb meaning to dance or whirl. It is noted for its use in the Pilpel form, specifically referring to the act of dancing or whirling. The entries consistently emphasize this meaning without significant disagreement.
[כָּרַר] vb. √ of foll.;—only Pilpēl, Pt. dancing (lit. whirling)
base
H3769 כָּרַר
3769 karar kaw-rar'
a primitive root; to dance (i.e. whirl): -dance(-ing).
כָּרַר (ka.rar) — to dance.
1) (Pilpel) to whirl, dance
1a) whirling, dancing (participle)
V-l — Verb · Piel · participle (active) masculine singularHVprmsa
dan'-sing. See GAMES.
The Hebrew word signified "to leap for joy," Ps 30:11; and the action of the lame man healed by Peter and John, Ac 3:8, more nearly resembled the Hebrew dancing than the measured artificial steps of modern times do. The Jewish dances were expressive of religious joy and gratitude. Sometimes they were in honor of a conqueror, as in the case of David, 1Sa 18:6,7; when he had slain the Philistine giant, "the women came out all the cities of Israel singing and dancing." It was practiced on occasions of domestic joy. See the case of the prodigal son’s return. In the religious dance, the timbrel was used to direct the ceremony, and some one led, whom the rest followed with measured step and devotional songs; thus Miriam led the women…
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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)
HC/Npm — Conjunction · noun proper masculineHC/Npm
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…
חָגַר (chagar) is a Hebrew verb meaning to gird or to put on a belt. It is a primitive root that conveys the action of binding or restraining oneself, often in preparation for action. The entries consistently emphasize its use in the context of girding on clothing or armor.
[חָגַר] vb. gird, gird on, gird oneself
base
H2296 [חָגַר] gird, gird on, gird oneself
2296 chagar khaw-gar'
a primitive root; to gird on (as a belt, armor, etc.):--be
able to put on, be afraid, appointed, gird, restrain, X on
every side.
חָגַר (cha.gar) — to gird.
1) to gird, gird on, gird oneself, put on a belt
1a)(Qal)
1a1) to gird
1a2) to gird on, bind on
1a3) to gird oneself
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
The Hebrew word אֵפוֹד (ephod) refers to a priestly garment, specifically a shoulder-cape or mantle worn by priests, with variations in material and design for ordinary and high priests. It is mentioned in contexts of priestly duties and rituals, including its use in consulting God and a notable instance where Gideon made a gold ephod.
אֵפוֹד (28 t.) & אֵפֹד (20 t.) n.m. ephod
ephod, priestly garment, shoulder-cape or mantle
ephod used in consulting י׳
ephod of gold made by Gideon
made (material not given) for a private, local sanctuary
base
H646 אֵפוֹד (28 t.) & אֵפֹד (20 t.) ephod
646 'ephowd ay-fode'
rarely oephod {ay-fode'}; probably of foreign derivation ; a
girdle; specifically the ephod or high-priest's shoulder-
piece; also generally, an image:--ephod.
אֵפוֹד (e.phod) — ephod.
1) ephod
1a) priestly garment, shoulder-cape or mantle, outer garment
1a1) worn by an ordinary priest and made of white stuff
1a2) worn by the high priest-more costly, woven of gold, blue, purple, scarlet, and linen threads provided with shoulder-pieces and a breast piece of like material, ornamented with gems and gold
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…
בַּד (bad) refers to white linen, with its derivation remaining uncertain. It is described as flaxen thread or yarn, which is used to make linen garments. The entries do not provide significant disagreement among lexicons.
בַּד, בָּ֑ד n.[m.] white linen (deriv. unknown)
base
H906 בַּד, בָּ֑ד n.[m.] white linen (deriv. unknown)
906 bad bad
perhaps from 909 (in the sense of divided fibres); flaxen
thread or yarn; hence, a linen garment:--linen.
see HEBREW for 0909
בַּד (bad) — linen.
linen, white linen
N-ms — Noun common · masculine singular absoluteHNcmsa
lin'-en (badh, "white linen," used chiefly for priestly robes, buts, "byssus," a fine white Egyptian linen, called in the earlier writings shesh; pesheth, "flax," cadhin; bussos, othonion, linon, sindon): Thread or cloth made of flax.
1. History:
Ancient Egypt was noted for its fine linen (Ge 41:42; Isa 19:9). From it a large export trade was carried on with surrounding nations, including the Hebrews, who early learned the art of spinning from the Egyptians (Ex 35:25) and continued to rely on them for the finest linen (Pr 7:16; Eze 27:7). The culture of flax in Palestine probably antedated the conquest, for in
Linen
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is made (Isa. 19:9); wrought flax, i.e., “linen cloth”, Lev. 13:47, 48, 52, 59; Deut. 22:11.
Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (
cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus , a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."
As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Jud 15:14 Eze 44:17,18; BAD, worn by the priests, Ex 28:42 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,