| 18. Linguistic Exegesis The verse opens with the conjunction ve-khol {וְכָל־ | wə-kol}, introducing an exhaustive listing. The participle ovrim {עֹבְרִים | ʿō-ḇrîm} conveys continuous movement rather than a completed action. The prepositional phrase al-yado {עַל־יָדוֹ | ʿal-yā-ḏô} specifies proximity to David. A trifold enumeration of ethnic groups—ha-kereti {הַכְּרֵתִ֖י | ha-kə-rê-tî}, ha-peleti {הַפְּלֵתִ֑י | ha-pə-lê-tî}, ha-gittim {הַגִּתִּ֞ים | ha-gi-ttîm}—each introduced by ve-khol underscores distinct contingents. The cardinal-shesh-meot {שֵׁשׁ־מֵא֣וֹת | šêsh-me-’ôṯ} plus ish {אִ֗ישׁ | îš} forms an appositional numeric descriptor. The restrictive relative clause asher bau {אֲשֶׁר־בָּאוּ | ʾă-šer bā-’û} identifies those who accompanied him. The idiom be-raglo {בְרַגְלוֹ֙ | bə-raɡ-lô} indicates “on foot,” while mi-gat {מִגַּת | mi-ɡat} marks origin. The final participle ovrim al-penei {עֹבְרִים עַל־פְּנֵ֥י | ʿō-ḇrîm ʿal-pə-nê} ha-melekh {הַמֶּֽלֶךְ | ha-me-leḵ} frames the procession before the sovereign, emphasizing unified, loyal accompaniment. |