1 Samuel 13:5 — Word Study
WLCוּפְלִשְׁתִּ֞ים נֶאֶסְפ֣וּ׀ לְהִלָּחֵ֣ם עִם־ יִשְׂרָאֵ֗ל שְׁלֹשִׁ֨ים אֶ֤לֶף רֶ֙כֶב֙ וְשֵׁ֤שֶׁת אֲלָפִים֙ פָּרָשִׁ֔ים וְעָ֕ם כַּח֛וֹל אֲשֶׁ֥ר עַל־ שְׂפַֽת־ הַיָּ֖ם לָרֹ֑ב וַֽיַּעֲלוּ֙ וַיַּחֲנ֣וּ בְמִכְמָ֔שׂ קִדְמַ֖ת בֵּ֥ית אָֽוֶן׃
BSA◂Now the PhilistinesPᵉlishtîy [a non-Semitic, immigrant people] assembledʼâçaph■ [gathered together] to fightlâcham [to engage in battle, to make war] againstʻim IsraelYisrâʼêl [the symbolic name of Jacob, God's chosen people] with threeshᵉlôwshîym thousandʼeleph [a large number, thirty thousand in some accounts] chariotsrekeb [vehicles, teams of horses] sixshêsh thousandʼeleph horsemenpârâsh [cavalry soldiers, riders] and troopsʻam [people, a multitude] as numerousrôb [abundant, countless] as the sandchôwl [small, round particles] onʻal the seashoresâphâh [the beach, the edge of the sea] They went upʻâlâh▸ [ascended, rose] and campedchânâh▸ [pitched their tents, set up their encampment] at MichmashMikmâç [a hidden city, a place of concealment] eastqidmâh [in front, toward the rising sun] of Beth-avenBêyth ʼÂven [the house of vanity, a place of idolatry]
| Greek | English | Parsing |
|---|---|---|
| וּפְלִשְׁתִּ֞ים | and [the] Philistines | Conjunction, noun gentilic masculine plural absolute |
| נֶאֶסְפ֣וּ׀ | they gathered | Verb, Niphal, perfect third person common plural |
| לְהִלָּחֵ֣ם | to fight | Preposition, verb niphal infinitive construct common |
| עִם־ | with | Preposition |
| יִשְׂרָאֵ֗ל | Israel | Noun proper |
| שְׁלֹשִׁ֨ים | thirty | Noun common, masculine plural absolute |
| אֶ֤לֶף | thousand | Noun common, both singular absolute |
| רֶ֙כֶב֙ | chariot[s] | Noun common, masculine singular absolute |
| וְשֵׁ֤שֶׁת | and six | Conjunction, noun common both singular construct |
| אֲלָפִים֙ | thousand | Noun common, both plural absolute |
| פָּרָשִׁ֔ים | horsemen | Noun common, masculine plural absolute |
| וְעָ֕ם | and a people | Conjunction, noun common masculine singular absolute |
| כַּח֛וֹל | like the sand | Preposition, noun common masculine singular absolute |
| אֲשֶׁ֥ר | which | Particle |
| עַל־ | [is] on | Preposition |
| שְׂפַֽת־ | [the] shore of | Noun common, feminine singular construct |
| הַיָּ֖ם | the sea | Particle, noun common masculine singular absolute |
| לָרֹ֑ב | for multitude | Preposition, noun common masculine singular absolute |
| וַֽיַּעֲלוּ֙ | and they came up | Verb, Qal, sequential imperfect third person masculine plural |
| וַיַּחֲנ֣וּ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בְמִכְמָ֔שׂ | at Micmash | Preposition, noun proper |
| קִדְמַ֖ת | [the] east of | Noun common, feminine singular construct |
| בֵּ֥ית | Beth | Noun proper |
| אָֽוֶן׃ | Aven | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the Philistines assembled to fight against Israel with three thousand chariots, six thousand horsemen, and troops as numerous as the sand on the seashore. They went up and camped at Michmash, east of Beth-aven. |
| KJV | ¶ And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Beth-aven. |
| ASV | And the Philistines assembled themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude: and they came up, and encamped in Michmash, eastward of Beth-aven. |
| YLT | And the Philistines have been gathered to fight with Israel; thirty thousand chariots, and six thousand horsemen, and a people as the sand which [is] on the sea-shore for multitude; and they come up and encamp in Michmash, east of Beth-Aven. |
| WEB | The Philistines assembled themselves together to fight with Israel: thirty thousand chariots, six thousand horsemen, and people as the sand which is on the seashore in multitude. They came up and encamped in Michmash, eastward of Beth Aven. |
| BBE | And the Philistines came together to make war on Israel, three thousand war-carriages and six thousand horsemen and an army of people like the sands of the sea in number: they came up and took up their position in Michmash, to the east of Beth-aven. |
Where they part company is פְּלִשְׁתִּ֞ים — see How Translations Differ.
The sentence is structured with a main clause followed by several phrases that elaborate on the Philistines' military might and their actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפְּלִשְׁתִּי
verbאָסַף
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 13:5
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 Gathering of the Philistinesgenerated
1 Samuel 13:5 describes how the Philistines assembled a large army to confront Israel, showcasing their military strength. This event is critical as it sets the stage for King Saul's leadership and the challenges faced by the Israelites. The context reveals the tension between the two groups, leading to significant consequences for Israel's future.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 22:17 | I will surely bless you, and I will multiply your descendants like the stars in the sky and the sand on the seashore. Your descendants will possess the gates of their enemies. |
| 2 | Joshua 11:4 | So these kings came out with all their armies, a multitude as numerous as the sand on the seashore, along with a great number of horses and chariots. |
| 3 | Judges 7:12 | Now the Midianites, Amalekites, and all the other people of the east had settled in the valley like a swarm of locusts, and their camels were as countless as the sand on the seashore. |
| 4 | 2 Chronicles 1:9 | Now, O LORD God, let Your promise to my father David be fulfilled. For You have made me king over a people as numerous as the dust of the earth. |
| 5 | Isaiah 48:19 | Your descendants would have been as countless as the sand, and your offspring as numerous as its grains; their name would never be cut off or eliminated from My presence.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — פְּלִשְׁתִּ֞ים, u.fe.lish.Timgenerated
The term פְּלִשְׁתִּי (*pelishtiy*) refers to the Philistines, a group known for their conflicts with Israel. The word is derived from the root for Philistia, indicating their origin as immigrants from other regions. The Philistines are often depicted as adversaries of the Israelites throughout biblical narratives.
The parsing shows that it is a noun in the plural form, indicating a collective group. This highlights the Philistines not just as individuals but as a united force in opposition to Israel.
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 finite verb is נֶאֶסְפ֣וּ, they gathered, which governs the sentence. This verb is followed by a series of phrases detailing the action and the context of the gathering, including the number of chariots and horsemen.
The structure emphasizes the scale of the Philistine army, with multiple noun phrases detailing their military assets, illustrating the overwhelming force they posed against Israel.
Septuagint Backgroundgenerated
The Septuagint translates פְּלִשְׁתִּים as ἀλλόφυλοι, meaning 'foreigners' or 'aliens'. This choice reflects a broader interpretation of the Philistines as outsiders to Israel, highlighting their non-Israelite identity.
This rendering indicates a potential theological emphasis on the distinction between Israel and those who oppose them, framing the conflict in terms of belonging and identity.
In plain words — the whole versegenerated
1 Samuel 13:5 tells us that the Philistines gathered a large army to fight against Israel, including many chariots and horsemen. They camped at Michmash, which was east of Beth-aven, indicating a strategic position for their attack.
Frequently Asked Questionsgenerated
It indicates a significant military mobilization, showing their intent to engage in battle with Israel.
The numbers emphasize the strength and preparedness of the Philistine army, highlighting the threat they posed to Israel.
Michmash was a strategic location for the Philistines, allowing them to threaten Israel's territory and resources.
Beth-aven means 'house of vanity' and reflects the idolatrous practices associated with the location, contrasting with Israel's worship of Yahweh.
Reflection Questionsgenerated
- How does the gathering of the Philistines impact the narrative of Israel's history?
- What lessons can we learn about facing overwhelming odds from this passage?
- In what ways does the identity of the Philistines as outsiders play a role in the conflict?
- How can understanding the geographical context of Michmash enhance our reading of this story?
The early church on this verse — how the Fathers read it
Several early commentators reference this passage to discuss the military might of the Philistines and the implications for Israel. Their insights are provided here.
7. Above, King Saul is described as having chosen three thousand men for himself. If, therefore, we wish to compare the forces of each army, against each one of Saul's men, ten chariots and two horsemen of the Philistines are assigned.Early Church Fathers on 1 Samuel 13 →
And the remaining crowd, like the sand which is on the shore of the sea, is numerous. For this sand is exposed to the frequent waves of neighbors' vices, and also always unstable and fleeting due to the wind of pride,Early Church Fathers on 1 Samuel 13 →
And going up, they camped in Magmas, etc. Magmas, as we have said, signifies humility; Bethaven sounds like the house of an idol, or a useless house.Early Church Fathers on 1 Samuel 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 13:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Philistines gathered themselves together to fight with Israel,.... To prevent their further encroachments on them, and designs against them; for they perceived they intended to cast off their
Read John Gill on 1 Samuel 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they
Read Robert Jamieson on 1 Samuel 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThirty thousand chariots: this number seems incredible to infidels; to whom it may be sufficient to reply, that it is far more rational to acknowledge a mistake in him that copied out the sacred text in such numeral or historical passages, wherein the doctrine of faith and good life is not directly concerned, than upon such a pretence to question the truth and divinity of the Holy Scriptures, which are so fully attested, and evidently demonstrated. And the mistake is not great in the Hebrew, schalosh for schellshim; and so indeed those two ancient translators, the Syriac and Arabic, translate it, and are supposed to have read in their Hebrew copies, three thousand. Nor is it necessary that…
Read Matthew Poole on 1 Samuel 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 13:5 And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which [is] on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Bethaven.Ver. 5. Thirty thousand chariots.] Armed with scythes and hooks. These were a great number. Sisera had but nine hundred, Pharaoh six hundred. And people as the sand which is on the sea shore.] Josephus saith they were three hundred thousand footmen. All these were by God’ s all-disposing providence brought together to be broken in pieces.
Read John Trapp on 1 Samuel 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) And the Philistines gathered themselves together to fight with Israel.—The figures here, again, of the numbers of this vast army are perfectly untrustworthy. In the rolls of ancient armies (and we possess many a one in the sacred records) the number of war chariots is always smaller than that of the horsemen; here the chariots are represented as four times as numerous. In the rolls of the most famous armies there never appear anything like this number. For instance, Jabin (Judges 4:3) had 900 chariots. Pharaoh pursued Israel with 600. When David defeated Syria, the great Syrian army had 40,000 horsemen and 700 chariots. King Solomon is only reported (1 Kings 10:26) to have possessed…
Read Charles John Ellicott on 1 Samuel 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thirty thousand chariots, and six thousand horsemen] There is no proportion here between the chariots and the cavalry. The largest armies ever brought into the field, even by mighty emperors, never were furnished with thirty thousand chariots. I think שלשים sheloshim, THIRTY, is a false reading for שלש shalosh, THREE. The Syriac has [Syriac] telotho alpin, and the Arabic [Arabic] thalathato alf, both signifying THREE thousand; and this was a fair proportion to the horsemen. This is most likely to be the true reading.
Read AdamClarke on 1 Samuel 13 →
CambridgeThe Cambridge Bible for Schools and Colleges5. thirty thousand chariots] This reading, though as old as the Sept., is certainly wrong. The number of chariots was always less than that of horsemen, and such an enormous force of chariots is not only quite unparalleled, but would be useless in the mountainous country. Possibly the numeral 30, expressed in Hebrew by the letter l, was due to the accidental repetition of the last letter of the word Israel, and we should read “a thousand chariots.” Jabin had “nine hundred chariots” (Judges 4:3). people as the sand which is on the sea shore] “People” = infantry. “The sand on the sea shore” is a common figure for an indefinite number. Cp. Genesis 22:17; Genesis 41:49; Joshua 11:4; Psalms…
Read Cambridge on 1 Samuel 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleThirty thousand chariots - Probably a copyist’s mistake for 300.
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
Now the Philistines assembled to fight against Israel with three thousand chariots, six thousand horsemen, and troops as numerous as the sand on the seashore. They went up and camped at Michmash, east of Beth-aven.
The Philistines assembled themselves together to fight with Israel: thirty thousand chariots, six thousand horsemen, and people as the sand which is on the seashore in multitude. They came up and encamped in Michmash, eastward of Beth Aven.
Now the Philistines assembled to fight against Israel with three thousand chariots, six thousand horsemen, and troops as numerous as the sand on the seashore. They went up and camped at Michmash, east of Beth-aven.
For the battle with Israel the Philistines had amassed 3,000 chariots, 6,000 horsemen, and an army as numerous as the sand on the seashore. They went up and camped at Micmash, east of Beth Aven.
Tyndale line
¶ And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Beth-aven.
And the Philistines assembled themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude: and they came up, and encamped in Michmash, eastward of Beth-aven.
And the Philistines assembled themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward of Beth-aven.
And the Philistines assembled to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and encamped in Michmash, eastward from Beth-aven.
The Philistims also gathered themselues together to fight with Israel, thirty thousand charets, and sixe thousande horsemen: for the people was like the sand which is by the seas side in multitude, and came vp, and pitched in Michmash Eastward from Beth-auen.
Strictly literal
And the Philistines were assembled together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude; and they came up, and encamped in Michmash, eastward from Beth-Aven.
And the Philistines have been gathered to fight with Israel; thirty thousand chariots, and six thousand horsemen, and a people as the sand which [is] on the sea-shore for multitude; and they come up and encamp in Michmash, east of Beth-Aven.
And the Philistines have been gathered to fight with Israel; thirty thousand chariots, and six thousand horsemen, and a people as the sand which [is] on the seashore for multitude; and they come up and encamp in Michmash, east of Beth-Aven.
And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude; and they came up, and encamped in Michmash, eastward from Bethaven.
The Philistines gathered together to fight against Israel, with three thousand chariots, six thousand men to drive the chariots, and troops as numerous as the sand on the seashore. They came up and encamped at Michmash, east of Beth Aven.
From the Latin
The Philistines also were assembled to fight against Israel, thirty thousand chariots, and six thousand horsemen, and a multitude of people besides, like the sand on the sea shore for number. And going up they camped in Machmas at the east of Bethaven.
Simplified
The Philistines gathered to fight against Israel. They had three thousand chariots, six thousand horsemen, and soldiers as numerous as sand on the seashore. They advanced and camped at Michmash, east of Beth-aven.
And the Philistines came together to make war on Israel, three thousand war-carriages and six thousand horsemen and an army of people like the sands of the sea in number: they came up and took up their position in Michmash, to the east of Beth-aven.
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 a high degree of correspondence in wording. However, the Septuagint's translation reflects a different syntactical structure, emphasizing the foreign nature of the Philistines.
וּפְלִשְׁתִּ֞ים נֶאֶסְפ֣וּ׀ לְהִלָּחֵ֣ם עִם־ יִשְׂרָאֵ֗ל שְׁלֹשִׁ֨ים אֶ֤לֶף רֶ֙כֶב֙ וְשֵׁ֤שֶׁת אֲלָפִים֙ פָּרָשִׁ֔ים וְעָ֕ם כַּח֛וֹל אֲשֶׁ֥ר עַל־ שְׂפַֽת־ הַיָּ֖ם לָרֹ֑ב וַֽיַּעֲלוּ֙ וַיַּחֲנ֣וּ בְמִכְמָ֔שׂ קִדְמַ֖ת בֵּ֥ית אָֽוֶן׃
20 of the 24 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 13:5
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 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)
Conj | Ngmpa — Conjunction · noun gentilic masculine plural absoluteHC/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.
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
See WAR; GAMES.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
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.
שְׁלֹשִׁים (*shlowshiym*) means 'thirty' and can also refer to 'thirtieth' as an ordinal number. It is an indeclinable noun and is derived from the root word for 'three.' The entries indicate that it is used in various contexts, but there are no significant disagreements among the lexicons.
שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) 174 n.indecl. thirty
bef. n. sg.
as ordin.
base
H7970 שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) n. indecl. thirty . bef. n. sg.
. as ordin.
7970 shlowshiym shel-o-sheem'
or shloshiym {shel-o-sheem'}; multiple of 7969; thirty; or
(ordinal) thirtieth:--thirty, thirtieth. Compare 7991.
see HEBREW for 07969
see HEBREW for 07991
שְׁלֹשִׁים (she.lo.shim) — thirty.
thirty, thirtieth
Aramaic equivalent: te.la.tin (תְּלָתִין "thirty" H8533)
Adj — Noun common · masculine plural absoluteHNcmpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word שֵׁשׁ, transliterated as shesh, means 'six' and can function as both a cardinal and ordinal number, indicating the sixth position. It is a primitive number that signifies an excess beyond five, as noted in the entries. The Aramaic equivalent is שֵׁת (shet).
שֵׁשׁ, שִׁשָּׁה 216 n.m. et f. six
base
H8337 שֵׁשׁ, שִׁשָּׁה six
8337 shesh shaysh
masculine shishshah {shish-shaw'}; a primitive number; six
(as an overplus (see 7797) beyond five or the fingers of the
hand); as ord. sixth:--six((-teen, -teenth)), sixth.
see HEBREW for 07797
שֵׁשׁ (shesh) — six.
1) six
1a) six (cardinal number)
1b) sixth (ordinal number)
1c) in combination with other numbers
Aramaic equivalent: shet (שֵׁת "six" H8353)
Conj | Adj — Conjunction · noun common both singular constructHC/Ncbsc
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both plural absoluteHNcbpa
thou'-zand ('eleph; chilioi).
See NUMBER.
פָּרָשׁ (parash) refers to a horse or steed, specifically one used for pulling a vehicle rather than for riding. It can also denote a horseman or cavalry. The word is built from the root meaning to stretch out, indicating its use in a chariot context.
[פָּרָשׁ] n.[m.] horse, steed
base
פָּרָשׁ n.m. horseman
base
H6571a פָּרָשׁ horse, steed H6571b פָּרָשׁ horseman
6571 parash paw-rawsh'
from 6567; a steed (as stretched out to a vehicle, not single
nor for mounting (compare 5483)); also (by implication) a
driver (in a chariot), i.e. (collectively)
cavalry:--horseman.
see HEBREW for 06567
see HEBREW for 05483
פָּרָשׁ (pa.rash) — horse.
horse, steed, warhorse
פָּרָשׁ (pa.rash) — horseman.
horseman
N-mp — Noun common · masculine plural absoluteHNcmpa
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חוֹל (chol) means 'sand,' possibly derived from the idea of turning or whirling particles. The entries consistently define it as sand, with no significant disagreement among the lexicons.
חוֹל n.m. sand (perh. as turning or whirling)
base
H2344 חוֹל sand (perh. as turning or whirling)
2344 chowl khole
from 2342; sand (as round or whirling particles):--sand.
see HEBREW for 02342
חוֹל (chol) — sand.
sand
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(chol; ammos; a variant of the more usual psammos; compare amathos, psamathos): Sand is principally produced by the grinding action of waves. This is accompanied by chemical solution, with the result that the more soluble constituents of the rock diminish in amount or disappear and the sands tend to become more or less purely silicious, silica or quartz being a common constituent of rocks and very Insoluble. The rocks of Palestine are so largely composed of limestone that the shore and dune sands are unusually calcareous, containing from 10 to 20 per cent of calcium carbonate. This is subject to solution and redeposition as a cement between the sand grains, binding them together to form the porous sandstone of the seashore, which is easily worked and is much used in building.
See Rock, III, (2).
Figurative:
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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 — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fs — Noun common · feminine singular constructHNcfsc
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…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מִכְמָס (Mikmac) refers to a city in the territory of Benjamin, located north of Jerusalem. The name is derived from a root meaning 'hidden.' It appears in biblical texts such as Ezra 2:2 and Nehemiah 11:31, indicating its historical significance in the region.
מִכְמָס n.pr.loc.; = מִכְמָשׂ;—city in Benjamin, N. fr. Geba and Jerusalem (E. fr. Bethaven)
base
H4363 מִכְמָס; = מִכְמָשׂ;—city in Benjamin, N. fr. Geba and Jerusalem (E. fr. Bethaven)
4363 Mikmac mik-maws'
(Ezra 2:2 or Mikmash {mik-mawsh'}; or Mikmash (Neh. 11:31)
{mik-mash'}; from 3647; hidden; Mikmas or Mikmash, a place in
Palestine:--Mikmas, Mikmash.
see HEBREW for 03647
מִכְמָס, מִכְמָשׂ (mikh.mas) — Michmash.
§ Michmas or Michmash = "hidden"
a city in Benjamin lying near Ramah and approximately 10 miles (16 km) north of Jerusalem; probably modern 'Mukhmas'
Prep | N-proper — Preposition · noun properHR/Npl
The Hebrew word קִדְמָה (*qidmah*) is a feminine noun meaning 'front' or 'east.' It is derived from a related word and can refer to the forward part or direction, often used adverbially to indicate location. The entries highlight its meanings related to direction and position, but do not present any significant disagreements.
[קִדְמָה] n.f. front, East
base
H6926 קִדְמָה front, East
6926 qidmah kid-maw'
feminine of 6924; the forward part (or relatively) East
(often adverbially, on the east or in front):--east(-ward).
see HEBREW for 06924
קִדְמָה (qid.mah) — east.
1) forward, front, east, antiquity, East
1a) in front of, over against, front
1b) on the east of, east
N-fs — Noun common · feminine singular constructHNcfsc
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…
בֵּית אָ֫וֶן (Beyth 'Aven) means 'house of vanity' and refers to a location in Palestine, specifically east of Bethel. It is derived from two Hebrew words meaning 'house' and 'vanity.' The Brown-Driver-Briggs entry suggests an alternative interpretation as 'house of iniquity or idolatry,' but this is debated.
בֵּית אָ֫וֶן n.pr.loc. (house of iniquity or idolatry ? hardly likely unless as alteration of orig. בֵּית אוֹן, house of wealth or strength) eastward from Bethel
base
H1007 בֵּית אָ֫וֶן
1007 Beyth 'Aven bayth aw'-ven
from 1004 and 205; house of vanity; Beth- Aven, a place in
Palestine:--Beth-aven.
see HEBREW for 01004
see HEBREW for 0205
בֵּית אָ֫וֶן (bet a.ven) — Beth-aven.
§ Beth-aven = "house of vanity"
a city east of Bethel
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּית אָ֫וֶן (Beyth 'Aven) means 'house of vanity' and refers to a location in Palestine, specifically east of Bethel. It is derived from two Hebrew words meaning 'house' and 'vanity.' The Brown-Driver-Briggs entry suggests an alternative interpretation as 'house of iniquity or idolatry,' but this is debated.
בֵּית אָ֫וֶן n.pr.loc. (house of iniquity or idolatry ? hardly likely unless as alteration of orig. בֵּית אוֹן, house of wealth or strength) eastward from Bethel
base
H1007 בֵּית אָ֫וֶן
1007 Beyth 'Aven bayth aw'-ven
from 1004 and 205; house of vanity; Beth- Aven, a place in
Palestine:--Beth-aven.
see HEBREW for 01004
see HEBREW for 0205
בֵּית אָ֫וֶן (bet a.ven) — Beth-aven.
§ Beth-aven = "house of vanity"
a city east of Bethel
HNpl — Noun properHNpl
a'-ven 'awen "emptiness," "vanity": Used in Eze 30:17 for On or Heliopolis, in Egypt. See ON. As a term of contempt Hosea calls Beth-el "Beth-aven" (4:15; 10:5). So Amos speaks of some valley near Damascus as "the valley of Aven" (that is, of the idol, 1:5), in which Baalbek (Heliopolis) was situated. The word is rendered "idol" in Isa 66:3.
Aven
Nothingness; vanity. (1.) Hosea speaks of the “high places of Aven” (10:8), by which he means Bethel. He also calls it Beth-aven, i.e., “the house of vanity” (4:15), on account of the golden calves Jeroboam had set up there (1 Kings 12:28).
(2.) Translated by the LXX. “On” in Ezek. 30:17. The Egyptian Heliopolis or city of On (q.v.).
(3.) In Amos 1:5 it denotes the Syrian Heliopolis, the modern Baalbec.
(nothingness). The "plain of Aven" is mentioned by (Amos 1:5) in his denunciation of Syria and the country to the north of Palestine. This Aven is by some supposed to be the once magnificent Heiropolis, "city of I the sun," now Baalbek (Bal’bek) of Coele-Syria, whose ruins are one of the wonders of the ages. It was situated in a plain near the foot of the Anti-Libanus range of mountains, 42 miles northwest of Damascus. It is famous for the colossal ruins of its temples, one of which with its courts and porticos, extended over 1000 feet in length. The temples were built of marble or limestone and granite. Some of the columns were 7 feet in diameter and 62 feet high, or including capital and pedestal, 89 feet. Some of the building-stones were 64 feet long and 12 feet thick. The temples are of Roman origin. In (
See HELIOPOLIS.
