1 Samuel 13:20 — Word Study
WLCוַיֵּרְד֥וּ כָל־ יִשְׂרָאֵ֖ל הַפְּלִשְׁתִּ֑ים לִ֠לְטוֹשׁ אִ֣ישׁ אֶת־ מַחֲרַשְׁתּ֤וֹ וְאֶת־ אֵתוֹ֙ וְאֶת־ קַרְדֻּמּ֔וֹ וְאֵ֖ת מַחֲרֵשָׁתֽוֹ׃
BSAInstead, allkôl [every single one] the IsraelitesYisrâʼêl [descendants of Jacob] would go downyârad▸ [to a lower place, descend] to the PhilistinesPᵉlishtîy [inhabitants of Philistia] to sharpenlâṭash [make sharper, hone] their plowsharesmachărêshâh [farming tools, shares] mattocksʼêth [picks] axesqardôm [chopping tools]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּרְד֥וּ | and they went down | Verb, Qal, sequential imperfect third person masculine plural |
| כָל־ | all | Noun common, masculine singular construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| הַפְּלִשְׁתִּ֑ים | the Philistines | Particle, noun gentilic masculine plural absolute |
| לִ֠לְטוֹשׁ | to sharpen | Preposition, verb qal infinitive construct common |
| אִ֣ישׁ | each man | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| מַחֲרַשְׁתּ֤וֹ | plowshare his | Noun common feminine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| אֵתוֹ֙ | mattock his | Noun common masculine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| קַרְדֻּמּ֔וֹ | axe his | Noun common masculine singular construct, suffix |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| מַחֲרֵשָׁתֽוֹ׃ | plowshare his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, all the Israelites would go down to the Philistines to sharpen their plowshares, mattocks, axes, and sickles. |
| KJV | But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock. |
| ASV | but all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock; |
| YLT | and all Israel go down to the Philistines, to sharpen each his ploughshare, and his coulter, and his axe, and his mattock; |
| WEB | but all the Israelites went down to the Philistines, each man to sharpen his own plowshare, mattock, ax, and sickle. |
| BBE | But all the Israelites had to go to the Philistines to get their ploughs and blades and axes and hooks made sharp; |
The translations agree on the meaning of לִ֠לְטוֹשׁ — see How Translations Differ.
The sentence has a main clause followed by several phrases detailing the action and objects involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרַד
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 Samuel 13:20
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 Context of Israel's Dependencegenerated
1 Samuel 13:20 describes a time when the Israelites had to go to the Philistines to sharpen their agricultural tools, indicating a significant loss of independence and military capability. This situation arose because the Philistines had restricted the Israelites from making weapons, leaving them vulnerable in times of conflict, as seen in 1 Samuel 13:19.
Cross References
The Key Word — לִ֠לְטוֹשׁ, Lil.to.oshgenerated
The verb לִ֠לְטוֹשׁ (lilto'sh) means 'to sharpen' and is used to describe the action of making something sharper. It conveys the idea of refining or honing an edge, which is essential for tools used in farming and combat.
In this context, the act of sharpening tools symbolizes the Israelites' dependence on the Philistines, as they could not maintain their own weapons or tools without external help.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of לִ֠לְטוֹשׁ as 'to sharpen'.
Sentence Structuregenerated
The main verb וַיֵּרְד֥וּ, and they went down, governs the entire sentence, indicating the action of the Israelites. The structure includes a subject (the Israelites), a prepositional phrase (to the Philistines), and a series of objects (the tools being sharpened).
The Hebrew word order emphasizes the collective action of all the Israelites, highlighting their shared plight and dependence.
Septuagint Backgroundgenerated
The Septuagint translates לִ֠לְטוֹשׁ as ξαλκεύειν, which also means 'to sharpen'. This choice reflects a direct correspondence in meaning, maintaining the focus on the act of refining tools.
This consistency in translation underscores the importance of the act within the narrative, emphasizing the Israelites' reliance on the Philistines.
In plain words — the whole versegenerated
1 Samuel 13:20 shows that all the Israelites had to go to the Philistines to sharpen their farming tools. This situation highlights their lack of independence and the control the Philistines had over them, as they were not allowed to make their own weapons.
Frequently Asked Questionsgenerated
The Israelites went to the Philistines to sharpen their tools because they were not allowed to forge weapons themselves, indicating their dependence on the Philistines.
Sharpening tools symbolizes the Israelites' weakened state and their reliance on the Philistines for basic agricultural needs.
The tools mentioned include plowshares, mattocks, axes, and sickles, all essential for farming.
This verse illustrates a time of oppression and vulnerability for Israel, highlighting their struggles against the Philistines and the consequences of their disobedience to God.
Reflection Questionsgenerated
- What does this dependence on the Philistines reveal about Israel's spiritual state at this time?
- How can we see parallels in our own lives where we might rely on outside help instead of trusting in God?
- What lessons can we learn about the importance of maintaining our own resources and capabilities?
- In what ways can we prepare ourselves spiritually to avoid dependence on worldly influences?
The early church on this verse — how the Fathers read it
Bede comments on this verse, highlighting the spiritual implications of Israel's descent to the Philistines for help, contrasting it with the elevation of God's word.
Therefore all Israel descended to the Philistines, etc. And today, some descend, leaving behind the elevation of the word of God, to which they ought to have ascended to hear, and they listen to worldly fables and doctrines of demons,Early Church Fathers on 1 Samuel 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 13:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut all the Israelites went down to the Philistines,.... Were obliged to go into Palestine, into some one or other of the cities of the Philistines, or to their garrisons, where the trade of a smith
Read John Gill on 1 Samuel 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock. No JFB commentary on this verse.
Read Robert Jamieson on 1 Samuel 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo the Philistines; not to the land of the Philistines, for it is not said so, and that was too remote; but to the stations and garrisons which the Philistines yet retained in several parts of Israel’ s land, though Samuel’ s authority had so far overawed them, that they durst not give the Israelites much disturbance. In these, therefore, the Philistines kept all the smiths, and here they allowed them the exercise of their art for the uses here following.
Read Matthew Poole on 1 Samuel 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 13:20 But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock.Ver. 20. But all the Israelites went down.] Which many of them could not do, without much trouble and expense of time. See into what straits sinful people plunge themselves!
Read John Trapp on 1 Samuel 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) To sharpen every man his share, and his coulter.—Porsenna, we read, in the time of the wars of the Republic, allowed the Romans iron implements for agriculture only. Coulter.—In Isaiah 2:4, Joe 3:10, this word is rendered “ploughshares “; so most of the older versions. We cannot now with any precision distinguish between these two implements of tillage. And his mattock.—Jerome renders the Hebrew word here by “hoe” (sarculum). It was probably a kind of heavy hoe, used for turning up the ground.
Read Charles John Ellicott on 1 Samuel 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. But all the Israelites went down to the Philistines] We find from this that they did not grant them as much as Porsenna did to the Romans; he permitted the people to manufacture the implements of husbandry.
Read AdamClarke on 1 Samuel 13 →CambridgeThe Cambridge Bible for Schools and Colleges20. to sharpen] The word signifies “to sharpen by forging.” his share, &c.] The agricultural implements mentioned cannot be identified with any certainty. The words rendered “share” and “mattock” are derived from the same root meaning to cut, and are almost identical in form. That rendered “coulter” is elsewhere translated “plow-share” (Isaiah 2:4, &c.).
Read Cambridge on 1 Samuel 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThe best rendering of the passage is perhaps as follows: “But all the Israelites went down to the Philistines to sharpen etc.
Read Albert Barnes on 1 Samuel 13 →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
Instead, all the Israelites would go down to the Philistines to sharpen their plowshares, mattocks, axes, and sickles.
but all the Israelites went down to the Philistines, each man to sharpen his own plowshare, mattock, ax, and sickle.
Instead, all the Israelites would go down to the Philistines to sharpen their plowshares, mattocks, axes, and sickles.
So all Israel had to go down to the Philistines in order to get their plowshares, cutting instruments, axes, and sickles sharpened.
Tyndale line
But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock.
but all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock;
but all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock;
But all the Israelites went down to the Philistines, to sharpen every man his share, and his colter, and his ax, and his mattock.
Wherefore all ye Israelites went downe to the Philistims, to sharpen euery man his share, his mattocke, and his axe, and his weeding hooke.
Strictly literal
And all Israel went down to the Philistines, every man to get his ploughshare, and his hoe, and his axe, and his sickle sharpened,
and all Israel go down to the Philistines, to sharpen each his ploughshare, and his coulter, and his axe, and his mattock;
and all Israel goes down to the Philistines, to each sharpen his plowshare, and his coulter, and his axe, and his mattock;
But all the Israelites went down to the Philistines, to sharpen every man his plough-share, and his coulter, and his axe, and his mattock.
But all the men of Israel used to go down to the Philistines, each to sharpen his plow points, his mattock, his ax, and his sickle.
From the Latin
So all Israel went down to the Philistines, to sharpen every man his ploughshare, and his spade, and his axe, and his rake.
Simplified
All the Israelites had to go to the Philistines to sharpen their iron plowshares, pickaxes, axes, and sickles.
But all the Israelites had to go to the Philistines to get their ploughs and blades and axes and hooks made sharp;
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 wording of this verse, with 13 of the 14 words matched. The Septuagint's translation reflects the same core ideas, though its sentence structure differs.
וַיֵּרְד֥וּ כָל־ יִשְׂרָאֵ֖ל הַפְּלִשְׁתִּ֑ים לִ֠לְטוֹשׁ אִ֣ישׁ אֶת־ מַחֲרַשְׁתּ֤וֹ וְאֶת־ אֵתוֹ֙ וְאֶת־ קַרְדֻּמּ֔וֹ וְאֵ֖ת מַחֲרֵשָׁתֽוֹ׃
13 of the 14 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 Samuel 13:20
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.
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
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).
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
fi-lis'-tinz, fil'-is-tinz, fil'-is-tinz (pelishtim; Phulistieim, allophuloi):
I. OLD TESTAMENT NOTICES
1. Race and Origin
2. Religion
3. Individual Philistines Mentioned
4. Title of Ruler and Circumcision
5. History in the Old Testament to Death of Saul
6. History Continued to Time of Ahaz
7. Later Notices
II. MONUMENTAL NOTICES
1. Palestinian Excavations
2. Egyptian Monuments
3. Assyrian Texts
III. THE CRETAN THEORY
1. Cherethim and Kretes
2. Caphtor and Keft
IV. DAVID'S GUARDS
1. The "Cherethi" and the "Pelethi" Not Mercenaries
2. Meaning of These Terms
3. Native Hebrews
4. Review
LITERATURE
I. Old Testament Notices.
1. Race and Origin:
The Philistines were an uncircumcised people inhabiting the shore plain between Gezer and Gaza in Southwestern Palestine (see PHILISTIA). The name Palestine itself (Hebrew pelesheth) refers to their country. The word means "migrants," and they came from another country. They…
Philistines
(Gen. 10:14, R.V.; but in A.V., “Philistim”), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are…
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably…
A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.
לָטַשׁ (latash) is a Hebrew verb meaning to hammer, sharpen, or whet. It describes the action of creating an edge, particularly in the context of sharpening a sword. The term appears in various forms, including a participle for someone who hammers or sharpens. There are no significant disagreements among the lexicons regarding its meaning.
[לָטַשׁ] vb. hammer, sharpen, whet
Qal
hammer
sharpen sword
Pu. a sharpened razor
base
H3913 לָטַשׁ hammer, sharpen, whet
3913 latash law-tash'
a primitive root; properly, to hammer out (an edge), i.e. to
sharpen:--instructer, sharp(-en), whet.
לָטַשׁ (la.tash) — to sharpen.
1) to sharpen, hammer, whet
1a) (Qal)
1a1) to hammer
1a2) to sharpen (sword)
1a3) hammerer (participle)
1b) (Pual) to be sharpened
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַחֲרֵשָׁה (machareshah) refers to a plowshare or mattock, likely derived from the root meaning to dig or cultivate. The entries consistently describe it as a tool used in agriculture, specifically for plowing. There are no significant disagreements among the lexicons regarding its meaning.
[מַחֲרֵשָׁה, מַחֲרֶ֫שֶׁת] n.f. ploughshare
base
H4281 מַחֲרֵשָׁה, מַחֲרֶ֫שֶׁת
4281 machareshah makh-ar-ay-shaw'
from 2790; probably a pick-axe:--mattock.
see HEBREW for 02790
מַחֲרֵשָׁה (ma.cha.re.shah) — plowshare.
plowshare
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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)
HC/To — Conjunction · particleHC/To
אֵת (eth) refers to a cutting instrument made of iron, commonly translated as 'ploughshare' or 'hoe.' The entries suggest it is used for agricultural purposes, specifically in digging or plowing. There is no significant disagreement among the lexicons regarding its meaning.
[אֵת] n.[m.] a cutting instrument of iron, usually transl. ploughshare
base
H855 אֵת a cutting instrument of iron, usually transl. ploughshare
855 'eth ayth
of uncertain derivation; a hoe or other digging
implement:--coulter, plowshare.
אֵת (et) — plowshare.
ploughshare
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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)
HC/To — Conjunction · particleHC/To
קַרְדֹּם (qardom) means 'axe' in Hebrew. The word is straightforwardly defined across the lexicons as a noun referring to an axe, possibly derived from a root meaning to strike. There are no significant disagreements among the entries.
[קַרְדֹּם] n.[m.] axe
base
H7134 קַרְדֹּם
7134 qardom kar-dome'
perhaps from 6923 in the sense of striking upon; an
axe:--ax.
see HEBREW for 06923
קַרְדֹּם (qar.dom) — axe.
axe
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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)
HC/To — Conjunction · particleHC/To
מַחֲרֵשָׁה (machareshah) refers to a plowshare or mattock, likely derived from the root meaning to dig or cultivate. The entries consistently describe it as a tool used in agriculture, specifically for plowing. There are no significant disagreements among the lexicons regarding its meaning.
[מַחֲרֵשָׁה, מַחֲרֶ֫שֶׁת] n.f. ploughshare
base
H4281 מַחֲרֵשָׁה, מַחֲרֶ֫שֶׁת
4281 machareshah makh-ar-ay-shaw'
from 2790; probably a pick-axe:--mattock.
see HEBREW for 02790
מַחֲרֵשָׁה (ma.cha.re.shah) — plowshare.
plowshare
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms