1 Kings 11:24 — Word Study
WLCוַיִּקְבֹּ֤ץ עָלָיו֙ אֲנָשִׁ֔ים וַיְהִ֣י שַׂר־ גְּד֔וּד בַּהֲרֹ֥ג דָּוִ֖ד אֹתָ֑ם וַיֵּלְכ֤וּ דַמֶּ֙שֶׂק֙ וַיֵּ֣שְׁבוּ בָ֔הּ וַֽיִּמְלְכ֖וּ בְּדַמָּֽשֶׂק׃
BSAand had gatheredqâbats▸ [collected, assembled] to himselfʻal [as followers, under his leadership] When DavidDâvid [the king of Israel] killedhârag [slew, defeated] the Zobaitesʼêth [the people of Zobah] [Rezon] captainedhâyâh▸ [the leader, captain, led, commanded] a band [of raiders]gᵉdûwd [troop, group, outlaws, rebels] to DamascusDammeseq [the capital city of Syria] where they settledyâshab▸ [dwelt, lived] and gained controlmâlak▸ [reigned, ruled, as king, with authority]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקְבֹּ֤ץ | and he gathered | Verb, Qal, sequential imperfect third person masculine singular |
| עָלָיו֙ | with him | Preposition, suffix |
| אֲנָשִׁ֔ים | men | Noun common, masculine plural absolute |
| וַיְהִ֣י | and he was | Verb, Qal, sequential imperfect third person masculine singular |
| שַׂר־ | [the] leader of | Noun common, masculine singular construct |
| גְּד֔וּד | a marauding band | Noun common, masculine singular absolute |
| בַּהֲרֹ֥ג | when killed | Preposition, verb qal infinitive construct common |
| דָּוִ֖ד | David | Noun proper masculine |
| אֹתָ֑ם | the object marker them | Particle, suffix |
| וַיֵּלְכ֤וּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| דַמֶּ֙שֶׂק֙ | Damascus | Noun proper |
| וַיֵּ֣שְׁבוּ | and they dwelt | Verb, Qal, sequential imperfect third person masculine plural |
| בָ֔הּ | in it | Preposition, suffix |
| וַֽיִּמְלְכ֖וּ | and they reigned | Verb, Qal, sequential imperfect third person masculine plural |
| בְּדַמָּֽשֶׂק׃ | in Damascus | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and had gathered men to himself. When David killed the Zobaites, Rezon captained a band of raiders and went to Damascus, where they settled and gained control. |
| KJV | And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. |
| ASV | And he gathered men unto him, and became captain over a troop, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. |
| YLT | and gathereth unto himself men, and is head of a troop in David's slaying them, and they go to Damascus, and dwell in it, and reign in Damascus; |
| WEB | He gathered men to himself, and became captain over a troop, when David killed them of Zobah. They went to Damascus and lived there, and reigned in Damascus. |
| BBE | He got some men together and made himself captain of a band of outlaws; and went to Damascus and became king there. |
Where they part company is גְּד֔וּד — see How Translations Differ.
The sentence structure is complex, with a main clause followed by several subordinate clauses that detail the actions taken by Rezon.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגְּדוּד
verbקָבַץ
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 — 1 Kings 11:24
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 Rise of Rezongenerated
1 Kings 11:24 describes how Rezon gathered followers after David's victory over the Zobaites. This event highlights the ongoing conflicts and power struggles in the region during the reign of Solomon. Rezon's actions set the stage for future hostilities between Israel and Aram, as he established his leadership in Damascus, a pivotal city in Syria.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 19:15 | Then the LORD said to him, “Go back by the way you came, and go to the Desert of Damascus. When you arrive, you are to anoint Hazael as king over Aram. |
| 2 | 1 Kings 20:34 | Ben-hadad said to him, “I will restore the cities my father took from your father; you may set up your own marketplaces in Damascus, as my father did in Samaria.” “By this treaty I release you,” Ahab replied. So he made a treaty with him and sent him away. |
| 3 | Genesis 14:15 | During the night, Abram divided his forces and routed Chedorlaomer’s army, pursuing them as far as Hobah, north of Damascus. |
| 4 | Acts 9:2 | and requested letters to the synagogues in Damascus, so that if he found any men or women belonging to the Way, he could bring them as prisoners to Jerusalem. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — קָבַץ, vai.yik.Botzgenerated
The verb קָבַץ (qabats) means to gather or collect, often used in the context of assembling people or things. In this verse, it indicates Rezon's action of bringing men together under his leadership, forming a group of followers.
The parsing shows it as a sequential imperfect verb in the third person masculine singular, indicating that Rezon actively and continuously gathered men to himself, emphasizing his role as a leader.
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 יִּקְבֹּ֤ץ (he gathered) governs the entire sentence, with several phrases providing context. The structure indicates sequential actions: Rezon gathers men, becomes a leader, and then leads them to Damascus.
The sentence is built with a series of clauses that describe actions taken by Rezon, showcasing a progression from gathering followers to establishing control in Damascus.
Septuagint Backgroundgenerated
The Septuagint translates קָבַץ as συνηθροίσθησαν, indicating a collective gathering, which aligns with the Hebrew meaning but may suggest a more formal assembly.
This choice reflects a slight widening of the Hebrew meaning, emphasizing the organized nature of Rezon's gathering of men.
In plain words — the whole versegenerated
1 Kings 11:24 tells us that Rezon gathered men to himself after David killed the Zobaites. He became a leader of raiders and went to Damascus, where they settled and gained control. This shows how new leaders emerged in the region as a result of the conflicts during David's reign.
Frequently Asked Questionsgenerated
It means that Rezon collected followers, establishing a group under his leadership after David's military actions.
Damascus was an important city in Syria, serving as a center for trade and military activity, making it a strategic location for Rezon's new leadership.
This verse illustrates the ongoing political tensions and the emergence of new adversaries during Solomon's reign, setting the stage for future conflicts.
Rezon's actions demonstrate how leadership can arise from conflict and how new powers can emerge in the aftermath of war.
Reflection Questionsgenerated
- What are some examples of leadership emerging from conflict in today's world?
- How can we understand the dynamics of power in our communities based on Rezon's actions?
- In what ways do leaders gather followers, and what qualities make them effective?
- How can the historical context of this verse inform our understanding of current geopolitical issues?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 11:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he gathered men unto him,.... Perhaps some of the scattered forces of his master: and became captain over a band, when David slew them of Zobah; some that escaped enlisted under this man, and
Read John Gill on 1 Kings 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOver a band, to wit, of soldiers, who fled and dispersed themselves upon that defeat, 2 Samuel 10, and others who readily joined themselves with them, and lived by robbery, as many Arabians did. They went to Damascus, when they were increased in number and strength, and took it, whilst Solomon was wallowing in luxury, and grown effeminate.
Read Matthew Poole on 1 Kings 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 11:24 And he gathered men unto him, and became captain over a band, when David slew them [of Zobah]: and they went to Damascus, and dwelt therein, and reigned in Damascus.Ver. 24. He gathered men unto him.] He rallied his master’ s scattered forces, and therewith, after a while, he thrust out David’ s garrison, and reigned in Damascus.
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) When David slew them of Zobah.—The account of this war is found in 2 Samuel 8:1-13. The kingdom of Zobah was evidently a powerful state at that time, at war with the Syrian kingdom of Hamath, but holding supremacy over the Syrians of Damascus, and the “Syrians beyond the river” Euphrates; and (as the record shows) accumulating vast treasures of gold, silver, and brass. The establishment of Rezon (and Hadad?) at Damascus must have taken place later; for at the time we find that David “put governors in Damascus,” and reduced its inhabitants to a tributary condition. Possibly there may have been some rising early in the reign of Solomon; for in 2 Chronicles 8:3, we find that Solomon had…
Read Charles John Ellicott on 1 Kings 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. And reigned in Damascus.] Rezon was one of the captains of Hadadezer, whom David defeated. It seems that at this time Rezon escaped with his men; and; having lived, as is supposed, some time by plunder, he seized on Damascus, and reigned there till David took Damascus, when he subdued Syria, and drove out Rezon. But after Solomon's defection from God, Rezon, finding that God had departed from Israel, recovered Damascus; and joining with Hadad, harassed Solomon during the remaining part of his reign. But some think that Hadad and Rezon were the same person.
Read AdamClarke on 1 Kings 11 →
CambridgeThe Cambridge Bible for Schools and Colleges24. and he gathered men unto him] The LXX. (Alex.) says ‘men were gathered unto him.’ This only indicates different vowel points to the same consonants. But the difference in the sense would point to Rezon as one whom his countrymen regarded as a leader. and became captain over a band] (R.V. troop). The word is mostly used of martial gatherings, and organized forces, and this is the sense here. Rezon gathered, and trained his followers till they were able to dislodge the troops of Israel and establish themselves in Damascus. when David slew them of Zobah] The two last words are necessary to complete the sense. It is clear that others beside Rezon fled away. It may have been that Hadadezer…
Read Cambridge on 1 Kings 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd (they) reigned - A very slight emendation gives the sense, “they made him king at Damascus.”
Read Albert Barnes on 1 Kings 11 →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 had gathered men to himself. When David killed the Zobaites, Rezon captained a band of raiders and went to Damascus, where they settled and gained control.
He gathered men to himself, and became captain over a troop, when David killed them of Zobah. They went to Damascus and lived there, and reigned in Damascus.
and had gathered men to himself. When David killed the Zobaites, Rezon captained a band of raiders and went to Damascus, where they settled and gained control.
He gathered some men and organized a raiding band. When David tried to kill them, they went to Damascus, where they settled down and gained control of the city.
Tyndale line
And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.
And he gathered men unto him, and became captain over a troop, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.
And he gathered men unto him, and became captain over a troop, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.
And he gathered men to him, and became captain over a band, when David slew them of Zobah : and they went to Damascus, and dwelt in it, and reigned in Damascus.
And he gathered men vnto him, and had bene captaine ouer the company, when Dauid slew them. And they went to Damascus, and dwelt there, and they made him King in Damascus.
Strictly literal
And he collected men to him, and became captain of a band, when David slew them [of Zobah]; and they went to Damascus, and dwelt there, and reigned in Damascus.
and gathereth unto himself men, and is head of a troop in David's slaying them, and they go to Damascus, and dwell in it, and reign in Damascus;
and gathers men to himself, and is head of a troop in David’s slaying them, and they go to Damascus, and dwell in it, and reign in Damascus;
And he gathered around him some men, and became captain over a band, when David slew those [of Zobah]; and they went to Damascus, and dwelt therein, and reigned in Damascus.
Rezon gathered men to himself and became captain over a small force, when David defeated the men of Zobah. Rezon's men went to Damascus and lived there, and Rezon controlled Damascus.
From the Latin
And he gathered men against him, and he became a captain of robbers, when David slew them of Soba: and they went to Damascus, and dwelt there, and they made him king in Damascus.
Simplified
Rezon gathered around him a rebel band, and became their leader. They went and settled in Damascus, where they took over.
He got some men together and made himself captain of a band of outlaws; and went to Damascus and became king there.
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 largely agree on the content of this verse, with the Septuagint providing a word-for-word correspondence for most of the Hebrew text. However, the order and structure differ, as the Septuagint's phrasing is more interpretive.
וַיִּקְבֹּ֤ץ עָלָיו֙ אֲנָשִׁ֔ים וַיְהִ֣י שַׂר־ גְּד֔וּד בַּהֲרֹ֥ג דָּוִ֖ד אֹתָ֑ם וַיֵּלְכ֤וּ דַמֶּ֙שֶׂק֙ וַיֵּ֣שְׁבוּ בָ֔הּ וַֽיִּמְלְכ֖וּ בְּדַמָּֽשֶׂק׃
11 of the 15 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 1 Kings 11:24
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.
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
HNcmsc — 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…
גְּדוּד (gduwd) refers to a band or troop, often associated with soldiers or marauding groups. It encompasses meanings like a raiding band or a company within an army. The term is derived from a related root, indicating a crowd or assembly, particularly in a military context.
גְּדוּד n.m. band, troop
marauding band
troop
foray, raid
base
H1416 גְּדוּד band, troop
1416 gduwd ghed-ood'
from 1413; a crowd (especially of soldiers):--army, band (of
men), company, troop (of robbers).
see HEBREW for 01413
גְּדוּד (ge.dud) — band.
1) a band, troop, marauding band
1a) marauding band, raiding band
1b) troop, band (of divisions of army)
1c) foray, raid
N-ms — Noun common · masculine singular absoluteHNcmsa
The English word has two generic meanings, each shading off into several specific meanings:
(1) that which holds together, binds or encircles: a bond;
(2) a company of men. The second sense may philologically and logically have been derived from the first, men being held together by social ties. Both meanings appear in Old Testament and New Testament representing various Hebrew and Greek words.
(1) A band
(a) ('ecur): a flaxen rope (Jud 15:14); a band of iron and brass (Da 4:15,23); metaphorically used of a false woman's hands (Ec 7:26).
(b) (chebhel): "The bands of the wicked have robbed me" (the King James Version of Ps 119:61), where "bands" = "troops" by mistr; the Revised…
The "band of Roman soldiers" referred to in (Matthew 27:27) and elsewhere was the tenth part of a legion. It was called a "cohort," and numbered 400 to 600 men. [See ARMY]
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
דַּמֶּשֶׂק (Dammeseq) refers to Damascus, an ancient city in Syria known for its significance as a trading center. The name is thought to mean 'silent is the sackcloth weaver.' It appears in various contexts in the Old Testament, emphasizing its historical prominence.
דַּמֶּ֫שֶׂק n.pr.loc. Damascus
base
H1834 דַּמֶּשֶׂק Damascus
1834 Dammeseq dam-meh'-sek
or Duwmeseq {doo-meh'-sek}; or Darmeseq {dar-meh'-sek}; of
foreign origin; Damascus, a city of Syria:--Damascus.
דַּמֶּ֫שֶׂק (dam.me.seq) — Damascus.
§ Damascus = "silent is the sackcloth weaver"
an ancient trading city, capital of Syria, located in the plain east of Hermon, 130 (205 km) miles northeast of Jerusalem
N-proper — Noun properHNpl
da-mas'-kus:
1. The Name
2. Situation and Natural Features
3. The City Itself
4. Its History
(1) The Early Period (to circa 950 BC)
(2) The Aramean Kingdom (circa 950-732 BC)
(3) The Middle Period (732 BC-650 AD)
(4) Under Islam
1. Name:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1Ch 18:5; 2Ch 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century BC), and Sa-ra-mas-ki (13th century BC), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria")…
Damascus
Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5;
one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada , which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (
A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
דַּמֶּשֶׂק (Dammeseq) refers to Damascus, an ancient city in Syria known for its significance as a trading center. The name is thought to mean 'silent is the sackcloth weaver.' It appears in various contexts in the Old Testament, emphasizing its historical prominence.
דַּמֶּ֫שֶׂק n.pr.loc. Damascus
base
H1834 דַּמֶּשֶׂק Damascus
1834 Dammeseq dam-meh'-sek
or Duwmeseq {doo-meh'-sek}; or Darmeseq {dar-meh'-sek}; of
foreign origin; Damascus, a city of Syria:--Damascus.
דַּמֶּ֫שֶׂק (dam.me.seq) — Damascus.
§ Damascus = "silent is the sackcloth weaver"
an ancient trading city, capital of Syria, located in the plain east of Hermon, 130 (205 km) miles northeast of Jerusalem
HR/Npl — Preposition · noun properHR/Npl
da-mas'-kus:
1. The Name
2. Situation and Natural Features
3. The City Itself
4. Its History
(1) The Early Period (to circa 950 BC)
(2) The Aramean Kingdom (circa 950-732 BC)
(3) The Middle Period (732 BC-650 AD)
(4) Under Islam
1. Name:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1Ch 18:5; 2Ch 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century BC), and Sa-ra-mas-ki (13th century BC), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria")…
Damascus
Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5;
one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada , which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (
A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam
