Psalms 89:3 — Word Study
WLCכָּרַ֣תִּֽי בְ֭רִית לִבְחִירִ֑י נִ֝שְׁבַּ֗עְתִּי לְדָוִ֥ד עַבְדִּֽי׃
BSAforkîy to sayʼâmar foreverʻôwlâm kindnesschêçêd to buildbânâh heavenshâmayim to establishkûwn faithfulnessʼĕmûwnâh
| Greek | English | Parsing |
|---|---|---|
| כָּרַ֣תִּֽי | I have made | Verb, Qal, perfect first person common singular |
| בְ֭רִית | a covenant | Noun common, feminine singular absolute |
| לִבְחִירִ֑י | to chosen one my | Preposition, suffix |
| נִ֝שְׁבַּ֗עְתִּי | I have sworn an oath | Verb, Niphal, perfect first person common singular |
| לְדָוִ֥ד | to David | Preposition, noun proper masculine |
| עַבְדִּֽי׃ | servant my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You said, “I have made a covenant with My chosen one, I have sworn to David My servant: |
| KJV | I have made a covenant with my chosen, I have sworn unto David my servant, |
| ASV | I have made a covenant with my chosen, I have sworn unto David my servant: |
| YLT | I have made a covenant for My chosen, I have sworn to David My servant: |
| WEB | “I have made a covenant with my chosen one, I have sworn to David, my servant, |
| BBE | I have made an agreement with the man of my selection, I have made an oath to David my servant; |
Where they part company is בְ֭רִית — see How Translations Differ.
One main verb introduces a promise, with two phrases detailing the covenant and the recipient.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכִּי
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 — Psalms 89:3
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 — God's Covenant with Davidgenerated
Psalms 89:3 reveals God's declaration of a covenant with David, highlighting the significance of this promise in the context of God's faithfulness. This covenant is foundational for understanding God's relationship with His people and the lineage of David, which holds great importance throughout the Scriptures. The surrounding verses further emphasize God's unwavering devotion and the establishment of His faithfulness in the heavens.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:28–34 | I will forever preserve My loving devotion for him, and My covenant with him will stand fast. |
| 2 | 2 Samuel 7:10–16 | And I will provide a place for My people Israel and will plant them so that they may dwell in a place of their own and be disturbed no more. No longer will the sons of wickedness oppress them as they did at the beginning |
| 3 | 2 Samuel 23:5 | Is not my house right with God? For He has established with me an everlasting covenant, ordered and secured in every part. Will He not bring about my full salvation and my every desire? |
| 4 | 1 Kings 8:16 | ‘Since the day I brought My people Israel out of Egypt, I have not chosen a city from any tribe of Israel in which to build a house so that My Name would be there. But I have chosen David to be over My people Israel.’ |
| 5 | Isaiah 55:3 | Incline your ear and come to Me; listen, so that your soul may live. I will make with you an everlasting covenant— My loving devotion promised to David. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — כָּרַתִּי, ka.Ra.tigenerated
The verb כָּרַת (karath) means 'to cut' and is often used in the context of making a covenant. It suggests a serious commitment, as covenants in ancient times typically involved a ritual of cutting to signify the binding nature of the agreement.
In this verse, the first-person perfect form indicates a completed action: God has definitively made a covenant. This act of cutting signifies not just the establishment of a promise but also the seriousness and permanence of the relationship between God and David.
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 כָּרַתִּי, I have made, which governs the structure of the sentence. Following this verb, there are two noun phrases: בְ֭רִית (a covenant) and לִבְחִירִ֑י (my chosen one), which provide the objects of the action.
The second clause introduces another verb נִ֝שְׁבַּ֗עְתִּי, I have sworn, indicating a further commitment, with the prepositional phrase לְדָוִ֥ד (to David) specifying the recipient of this oath.
Septuagint Backgroundgenerated
The Septuagint translates כָּרַתִּי as εἶπας (you said), which shifts the focus from the act of making a covenant to the declaration of it. This choice highlights the verbal affirmation of God's promise rather than the ritual aspect of covenant-making.
This approach emphasizes the importance of God's word and the assurance that comes from His spoken promise, aligning with the overall theme of divine faithfulness in the psalm.
In plain words — the whole versegenerated
Psalms 89:3 shows God declaring that He has made a covenant with David, emphasizing that David is His chosen servant. This promise reflects God's faithfulness and commitment to David's lineage, which is significant throughout the Bible.
Frequently Asked Questionsgenerated
The covenant signifies a special relationship between God and David, establishing promises that would impact David's descendants and the future of Israel.
Covenants are foundational to the biblical narrative, representing agreements between God and His people that define their relationship and commitments.
This verse illustrates God's unwavering faithfulness to His promises, as He commits to David and his lineage, ensuring the continuation of His covenantal relationship.
David is a central figure in biblical history, known as a king of Israel and an ancestor of Jesus, representing God's chosen leader and the fulfillment of His promises.
Reflection Questionsgenerated
- How can I recognize and appreciate the covenants God has made in my own life?
- In what ways can I demonstrate faithfulness to my commitments, similar to God's faithfulness to His covenant with David?
- What does it mean to be chosen by God, and how does that influence my identity?
- How can I share the significance of God's promises with others in my community?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine of Hippo, reference this verse to discuss God's covenant with David, highlighting its theological significance.
"You have said, I have made a covenant with My chosen" [Psalms 89:3].Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have made a covenant with my chosen,.... Not with Abraham, as the Targum expresses it: but with David, as in the following clause; not David, literally understood, though he was chosen of the Lord
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have made a covenant with my chosen, I have sworn unto David my servant, I have made a covenant with my chosen, I have sworn unto David, my servant, Thy seed will I establish for ever.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith my chosen; with David, whom I have chosen to the kingdom.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:3 I have made a covenant with my chosen, I have sworn unto David my servant,Ver. 3. I have made a covenant with my chosen] i.e. With Christ (who is God’ s elect one, Isaiah 42:1), and in him with all his people, Ephesians 1:4. I have sworn unto David] The father and figure of Christ, who is frequently called David, and is here chiefly to be understood. O happy we, for whose sake God hath sworn! saith Tertullian; and O most wretched, if we believe him not thus swearing!
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I have sworn.—The prophetic passage (2 Samuel 7:12, seq.) is in the poet’s mind.
Read Charles John Ellicott on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I have made a covenant with my chosen] I have made a covenant with Abraham, Isaac, and Jacob; and renewed it with Moses and Joshua in reference to the Israelites in general: but I have made one with David in especial relation to himself and posterity, of whom, according to the flesh, the Christ is to come. And this is the covenant with David: -
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. The Psalmist states his theme: the lovingkindness and faithfulness of Jehovah, which he is persuaded can never fail; and the promise of eternal dominion to the house of David.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleI have made a covenant with my chosen - With my chosen one; that is, with David.
Read Albert Barnes on Psalms 89 →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
You said, “I have made a covenant with My chosen one, I have sworn to David My servant:
“I have made a covenant with my chosen one, I have sworn to David, my servant,
You said, “I have made a covenant with My chosen one, I have sworn to David My servant:
The Lord said, “I have made a covenant with my chosen one; I have made a promise on oath to David, my servant:
Tyndale line
I have made a covenant with my chosen, I have sworn unto David my servant,
I have made a covenant with my chosen, I have sworn unto David my servant:
I have made a covenant with my chosen, I have sworn unto David my servant;
I have made a covenant with my chosen, I have sworn to David my servant,
I haue made a couenant with my chosen: I haue sworne to Dauid my seruant,
Strictly literal
I have made a covenant with mine elect, I have sworn unto David my servant:
I have made a covenant for My chosen, I have sworn to David My servant:
I have made a covenant for My chosen, || I have sworn to My servant David:
(89:4) “I have made a covenant with my elect, I have sworn unto David my servant,
“I have made a covenant with my chosen one, I have made an oath to David my servant.
From the Latin
Turn not man away to be brought low: and thou hast said: Be converted, O ye sons of men.
Simplified
You said, “I have made an agreement with my chosen one, I gave a binding promise to my servant David:
I have made an agreement with the man of my selection, I have made an oath to David my servant;
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 on the wording of this verse, with all six words matched. This consistency reinforces the reliability of the text across different traditions.
כָּרַ֣תִּֽי בְ֭רִית לִבְחִירִ֑י נִ֝שְׁבַּ֗עְתִּי לְדָוִ֥ד עַבְדִּֽי׃
6 of the 6 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 Psalms 89:3
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.
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
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
HNcfsa — Noun common · feminine singular absoluteHNcfsa
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
בָּחִיר (bachiyr) means 'chosen' or 'elect.' It is derived from the root word meaning 'to select.' The entries consistently describe it as referring to a chosen one or choice individual, particularly in a religious context.
[בָּחִיר] n.m. chosen
base
H972 [בָּחִיר] chosen
972 bachiyr baw-kheer'
from 977; select:--choose, chosen one, elect.
see HEBREW for 0977
בָּחִיר (ba.chir) — chosen.
chosen, choice one, chosen one, elect (of God)
HR/Aamsc/Sp1bs — Preposition · suffixHR/Aamsc/Sp1bs
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
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)
HR/Npm — Preposition · noun proper masculineHR/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…
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)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs