Jeremiah 25:20 — Word Study
WLCוְאֵת֙ כָּל־ הָעֶ֔רֶב וְאֵ֕ת כָּל־ מַלְכֵ֖י אֶ֣רֶץ הָע֑וּץ וְאֵ֗ת כָּל־ מַלְכֵי֙ אֶ֣רֶץ פְּלִשְׁתִּ֔ים וְאֶת־ אַשְׁקְל֤וֹן וְאֶת־ עַזָּה֙ וְאֶת־ עֶקְר֔וֹן וְאֵ֖ת שְׁאֵרִ֥ית אַשְׁדּֽוֹד׃
BSAallkôl the mixed tribesʻêreb [of people, foreigners living there] allkôl the kingsmelek of UzʻÛwts [a region east of Palestine] allkôl the kingsmelek of the PhilistinesPᵉlishtîy [immigrants from other places] AshkelonʼAshqᵉlôwn [a major city] GazaʻAzzâh [the strong city] EkronʻEqrôwn [one of the five major Philistine cities] and the remnantshᵉʼêrîyth [what is left after destruction] of AshdodʼAshdôwd [a powerful Philistine city]
| Greek | English | Parsing |
|---|---|---|
| וְאֵת֙ | and the object marker | Conjunction, particle |
| כָּל־ | every | Noun common, masculine singular construct |
| הָעֶ֔רֶב | foreigner | Particle, noun common masculine singular absolute |
| וְאֵ֕ת | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| מַלְכֵ֖י | [the] kings of | Noun common, masculine plural construct |
| אֶ֣רֶץ | [the] land of | Noun common, feminine singular construct |
| הָע֑וּץ | Uz | Particle, noun proper |
| וְאֵ֗ת | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| מַלְכֵי֙ | [the] kings of | Noun common, masculine plural construct |
| אֶ֣רֶץ | [the] land of | Noun common, feminine singular construct |
| פְּלִשְׁתִּ֔ים | [the] Philistines | Noun gentilic, masculine plural absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| אַשְׁקְל֤וֹן | Ashkelon | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| עַזָּה֙ | Gaza | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| עֶקְר֔וֹן | Ekron | Noun proper |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| שְׁאֵרִ֥ית | [the] remnant of | Noun common, feminine singular construct |
| אַשְׁדּֽוֹד׃ | Ashdod | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | all the mixed tribes; all the kings of Uz; all the kings of the Philistines: Ashkelon, Gaza, Ekron, and the remnant of Ashdod; |
| KJV | And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, |
| ASV | and all the mingled people, and all the kings of the land of Uz, and all the kings of the Philistines, and Ashkelon, and Gaza, and Ekron, and the remnant of Ashdod; |
| YLT | And all the mixed people, And all the kings of the land of Uz, And all the kings of the land of the Philistines, And Ashkelon, and Gazzah, and Ekron, And the remnant of Ashdod, |
| WEB | and all the mixed people, and all the kings of the land of Uz, all the kings of the Philistines, Ashkelon, Gaza, Ekron, and the remnant of Ashdod; |
| BBE | And all the mixed people and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon and Gaza and Ekron and the rest of Ashdod; |
The translations agree on the essential meaning of the verse, emphasizing the groups and cities listed.
The structure consists of a main clause followed by several noun phrases that enumerate the groups and cities affected by judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Jeremiah 25:20
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 Judgment on Nationsgenerated
Jeremiah 25:20 describes God's impending judgment on various nations and their leaders. This verse specifically mentions the mixed tribes, the kings of Uz, and the Philistine cities, illustrating the broad scope of God's decree. The context emphasizes the seriousness of the situation and the diverse groups involved, as seen in the surrounding verses that list other nations facing judgment, such as Edom and Moab.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 25:24 | all the kings of Arabia, and all the kings of the mixed tribes who dwell in the desert; |
| 2 | Jeremiah 50:37 | A sword is against her horses and chariots and against all the foreigners in her midst, and they will become like women. A sword is against her treasuries, and they will be plundered. |
| 3 | Exodus 12:38 | And a mixed multitude also went up with them, along with great droves of livestock, both flocks and herds. |
| 4 | Ezekiel 30:5 | Cush, Put, and Lud, and all the various peoples, as well as Libya and the men of the covenant land, will fall with Egypt by the sword. |
| 5 | Genesis 10:23 | The sons of Aram: Uz, Hul, Gether, and Mash. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — שְׁאֵרִית, she.'e.Ritgenerated
The word שְׁאֵרִית (she.'e.Rit) refers to a remnant, indicating what is left after destruction or loss. It is often used in the context of survival, as in the Israelites who remained after exile. The parsing as a feminine singular construct signifies its specific reference to a group that has endured.
This term is significant in biblical literature, highlighting God's preservation of a faithful remnant despite widespread judgment. The concept of a remnant is central to understanding God's ongoing relationship with His people, as it reflects hope and continuity.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree that the verse lists various groups and cities.
Sentence Structuregenerated
The verse is structured around a series of noun phrases, each detailing groups or locations affected by God's judgment. The main verb is implied, as the focus is on the subjects rather than the action. The Hebrew syntax emphasizes the list format, creating a rhythm that underscores the extensive reach of the judgment.
Each noun phrase is linked by the conjunction וְ (ve), which serves to connect the various elements, indicating that all these groups are included in the judgment.
Septuagint Backgroundgenerated
The Septuagint translates שְׁאֵרִית as ἀζώτου, which conveys the idea of a remnant or what remains. This choice suggests a focus on survival and continuity, aligning with the Hebrew meaning but potentially emphasizing the aspect of preservation.
The use of ἀζώτου reflects a broader understanding of the remnant, possibly indicating a theological interpretation of survival amidst destruction.
In plain words — the whole versegenerated
Jeremiah 25:20 lists various groups and cities that will face God's judgment, including mixed tribes, the kings of Uz, and the Philistines. This verse highlights the widespread nature of the impending judgment, emphasizing the significance of these nations and cities.
Frequently Asked Questionsgenerated
The term 'remnant' refers to what is left after destruction, indicating a group that has survived God's judgment, often with a promise of future restoration.
These groups represent the diversity of nations that will face God's judgment, illustrating that no one is exempt from His decree.
Mentioning specific cities emphasizes their importance in the region and highlights the extent of God's judgment on significant centers of power.
This verse fits into the broader theme of judgment in Jeremiah, which consistently addresses the consequences of disobedience and the fate of nations.
Reflection Questionsgenerated
- What does it mean to be part of a remnant in today's context?
- How can we understand the implications of judgment on nations in our current world?
- In what ways do we see diversity among groups facing challenges today?
- How can we apply the lessons from God's judgment to our own lives and communities?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of the Philistine cities and their connection to the land of the Palestinians.
And to all the kings of the land of the Philistines, and to Ascalon, Gaza, Accaron, and the rest of Azotus. He generally placed the Philistines, that is, the land of the Palestinians, and specifically their cities Ascalon, Gaza, Accaron,Early Church Fathers on Jeremiah 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 25:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the mingled people,.... Not the Arabians, who are mentioned afterwards, Jeremiah 25:24; but rather a mixed people in the land of Egypt, such as came out of it along with the Israelites; or
Read John Gill on Jeremiah 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, All the mingled
Read Robert Jamieson on Jeremiah 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is of no great moment to determine whether God by the mingled people, here mentioned, intended the various nations afterwards particularly expressed by their names, or some people that were not native Egyptians, but lived mingled with them, or some other people of several nations who lived near Judea or the Arabians. By the kings of the land of Uz, it is most probably judged are to be understood those kings who ruled over that people, who descended from Dishan, , and are judged to have inhabited some part of Arabia Petraea, near to Idumea. The cities of the Philistines are reckoned afterward. Azzah, Ekron, Ashdod, and Ashkelon were four of them; the fifth, which was Gath, is not here…
Read Matthew Poole on Jeremiah 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 25:20 And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,Ver. 20. The mixed people.] That lay scattered in the deserts, and had no certain abode; Scenitae and Hamaxobii. And all the kings of the land of Uz.] Job’ s country, called by the Greeks, Ausitis.
Read John Trapp on Jeremiah 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) All the mingled people.—The word is all but identical with that used in Exodus 12:38 of the “mixed multitude” that accompanied the Israelites from Egypt, and in Nehemiah 13:3 of the alien population of Jerusalem. It occurs again in Jeremiah 25:24, Jeremiah 50:37, and Ezekiel 30:5, and is applied to the tribes of mixed races who were, in various degrees tributary to the state in connection with which they are named. Here the word probably refers to the Ionians or Carians whom Psammitichus, the father of Nechoh, had settled at Bubastis, and who served in his army as auxiliaries. (Herod. ii. 152, 154.) Uz.—A district of Edom, famous as the scene of the great drama of the book of Job. It…
Read Charles John Ellicott on Jeremiah 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. All the mingled people] The strangers and foreigners; Abyssinians and others who had settled in Egypt. Land of Uz] A part of Arabia near to Idumea. See Clarke on Job 1:1.
Read AdamClarke on Jeremiah 25 →CambridgeThe Cambridge Bible for Schools and Colleges20. and all the mingled people] here denoting foreigners living in Egypt. This phrase (and so in Jeremiah 25:24) means those who sojourned in a country for commercial or other purposes without losing their own nationality. Cp. Jeremiah 50:37 (referring to foreigners living in Babylon); Exodus 12:38; 1 Kings 10:15; Ezekiel 30:5; Nehemiah 13:3. and all the kings of the land of Uz] very possibly a gloss (omitted by LXX). Uz was an Aramaean tribe, apparently E. or N.E. of Edom. Cp. Lamentations 4:21; Job 1:1. Co. suggests that it may have been familiarity with the latter passage that induced a copyist to insert the clause here, as naming a place better known than some of the others. For other…
Read Cambridge on Jeremiah 25 →Albert Barnes1798–1870Barnes' Notes on the BibleThe mingled people - Either auxiliaries; or, rather, a constituent portion of the people of Egypt, who were not of pure blood. Azzah - i. e., Gaza.
Read Albert Barnes on Jeremiah 25 →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
all the mixed tribes; all the kings of Uz; all the kings of the Philistines: Ashkelon, Gaza, Ekron, and the remnant of Ashdod;
and all the mixed people, and all the kings of the land of Uz, all the kings of the Philistines, Ashkelon, Gaza, Ekron, and the remnant of Ashdod;
all the mixed tribes; all the kings of Uz; all the kings of the Philistines: Ashkelon, Gaza, Ekron, and the remnant of Ashdod;
the foreigners living in Egypt; all the kings of the land of Uz; all the kings of the land of the Philistines, the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod;
Tyndale line
And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
and all the mingled people, and all the kings of the land of Uz, and all the kings of the Philistines, and Ashkelon, and Gaza, and Ekron, and the remnant of Ashdod;
and all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Gaza, and Ekron, and the remnant of Ashdod;
And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
And all sortes of people, and all the Kings of the lande of Vz: and all the Kings of the lande of the Philistims, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod:
Strictly literal
and all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Gazah, and Ekron, and the remnant of Ashdod;
And all the mixed people, And all the kings of the land of Uz, And all the kings of the land of the Philistines, And Ashkelon, and Gazzah, and Ekron, And the remnant of Ashdod,
And all the mixed people, || And all the kings of the land of Uz, || And all the kings of the land of the Philistines, || And Ashkelon, and Gaza, and Ekron, || And the remnant of Ashdod,
And all the confederated nations, and all the kings of the land of 'Uz, and all the kings of the land of the Philistines, and Ashkelon, and Gazzah, and 'Ekron, and the remnant of Ashdod;
all people of mixed heritage and all the kings of the land of Uz; all the kings of the land of Philistia—Ashkelon, Gaza, Ekron, and the remnant of Ashdod;
From the Latin
And all in general: all the kings of the land of Ausitis, and all the kings of the land of the Philistines, and Ascalon, and Gaza, and Accaron, and the remnant of Azotus.
Simplified
and all the foreigners living there; to all the kings of the country of Uz; to all the kings of the Philistines: Ashkelon, Gaza, Ekron, and what's left of Ashdod;
And all the mixed people and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon and Gaza and Ekron and the rest of Ashdod;
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 19 of the 22 words matched. The Septuagint's word order and articles differ, but the essential elements remain consistent, indicating a shared understanding of the judgment on these nations.
וְאֵת֙ כָּל־ הָעֶ֔רֶב וְאֵ֕ת כָּל־ מַלְכֵ֖י אֶ֣רֶץ הָע֑וּץ וְאֵ֗ת כָּל־ מַלְכֵי֙ אֶ֣רֶץ פְּלִשְׁתִּ֔ים וְאֶת־ אַשְׁקְל֤וֹן וְאֶת־ עַזָּה֙ וְאֶת־ עֶקְר֔וֹן וְאֵ֖ת שְׁאֵרִ֥ית אַשְׁדּֽוֹד׃
19 of the 22 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 Jeremiah 25:20
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.
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
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
עֵ֫רֶב (ereb) refers to a mixture or mixed company, as well as the woof in weaving, which is the transverse threads interwoven with the warp. It can denote a heterogeneous group or a mingled race, including references to Arabia and mixed peoples. The entries consistently emphasize its meanings related to mixture and interweaving.
עֵ֫רֶב n.m. mixture, mixed company;—heterogeneous body attached to a people
base
עֵ֫רֶב n.[m.] woof (as mixed, interwoven, with warp)
base
H6154a עֵ֫רֶב mixture, mixed company H6154b עֵ֫רֶב woof (as mixed, interwoven, with warp)
6154 `ereb ay'-reb
or mereb (1 Kings 10:15), (with the article prefix),
{eh'-reb}; from 6148; the web (or transverse threads of
cloth); also a mixture, (or mongrel race):--Arabia, mingled
people, mixed (multitude), woof.
see HEBREW for 06148
עֵ֫רֶב (e.rev) — Arabia.
mixture, mixed people, mixed company
Another spelling of a.rav (עֲרָב "Arabia" H6152B)
עֵ֫רֶב (e.rev) — mixture.
1) woof
1a) as mixed, interwoven
1b) knitted material
עֵ֫רֶב (e.rev) — racial-mix.
mixture, mixed people, mixed company
§ 1) woof
1a) as mixed, interwoven
1b) knitted material
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
for'-in-er" The translation of nokhri, "unknown," "foreign," frequently rendered "stranger" (De 15:3; Ob 1:11); of toshabh, "a settler," "an alien resident" (Ex 12:45; the Revised Version (British and American) "sojourner"; compare Le 25:47; Ps 39:12); of paroikos, "dwelling near," "sojourner" (Eph 2:19, the Revised Version (British and American) sojourners").
Revised Version has "foreigner" for "stranger" (De 17:15; 23:20; 29:22; Ru 2:10;
Foreigner
A Gentile. Such as resided among the Hebrews were required by the law to be treated with kindness (Ex. 22:21; 23:9; Lev. 19:33, 34; 23:22; Deut. 14:28; 16:10, 11; 24:19). They enjoyed in many things equal rights with the native-born residents (Ex. 12:49; Lev. 24:22; Num. 15:15; 35:15), but were not allowed to do anything which was an abomination according to the Jewish law (Ex. 20:10; Lev. 17:15,16; 18:26; 20:2; 24:16, etc.).
→ FIGURATIVE Eph 2:19
See ALIENS
See GENTILES
See STRANGERS
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
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).
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural constructHNcmpc
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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HNcfsc — 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…
עוּץ (uts) refers to Uz, a name associated with several figures in the Old Testament, including a son of Aram and a son of Nahor. The term also denotes a region, likely east or southeast of Palestine, connected to the story of Job. The entries highlight Uz's meaning as 'wooded' and its various familial connections, but do not present significant disagreement.
עוּץ n.pr.
m.
(eldest) ‘son’ of Aram, = ‘son’ of Shem
eldest ‘son’ of Naḥor
Edomite name
loc. on Uz as vague name for E. country
base
H5780 עוּץ . (eldest) ‘son’ of Aram
. on Uz as vague name for E. country
5780 `Uwts oots
apparently from 5779; consultation; Uts, a son of Aram, also
a Seirite, and the regions settled by them.:--Uz.
see HEBREW for 05779
עוּץ (uts) — Uz.
A man of the Syrians living at the time of the Patriarchs, first mentioned at Gen.10.23;
son of: Aram (H0758);
brother of: Hul (H2343), Gether (H1666) and Mash (H4851)
§ Uz = "wooded"
1) son of Aram and grandson of Seth
2) son of Nahor by Milcah
3) an Edomite, son of Dishan and grandson of Seir
4) the country of Job; probably east and southeast of Palestine somewhere in the Arabian desert
עוּץ (uts) — Uz.
A man living at the time of the Patriarchs, only mentioned at Gen.22.21;
son of: Nahor (H5152H) and Milcah (H4435);
brother of: Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044) and Bethuel (H1328A);
half-brother of: Tebah (H2875), Gaham (H1514), Tahash (H8477) and Maacah (H4601)
§ Uz = "wooded"
1) son of Aram and grandson of Seth
2) son of Nahor by Milcah
3) an Edomite, son of Dishan and grandson of Seir
Art | N-proper — Particle · noun properHTd/Npl
Uz
Fertile land. (1.) The son of Aram, and grandson of Shem (Gen. 10:23; 1 Chr. 1:17).
(2.) One of the Horite “dukes” in the land of Edom (Gen. 36:28).
(3.) The eldest son of Nahor, Abraham’s brother (Gen. 22:21, R.V.).
The land in which Job dwelt, Job 1:1 Jer 25:20 La 4:21. The Seventy call it Ausitis. It appears to have been a region in Arabia Deserta, between Palestine, Idumaea, and the Euphrates, and most probably not far from the borders of Idumaea. It is uncertain whether its inhabitants were descendants of Uz the son of Aram, Huz the son of Nahor, or Uz the Horite, Ge 10:23 22:21 36:28. They appear to have had much knowledge of the true God and the principles of virtue and religion.
counsel; words
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
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).
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural constructHNcmpc
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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HNcfsc — 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…
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)
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
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.
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
אַשְׁקְלוֹן (ashqlown) refers to Ashkelon, a Philistine city located southwest of Jerusalem. The name is thought to derive from a term meaning 'weighing-place' or 'mart.' It is also noted that the name may imply 'the fire of infamy: I shall be weighed.'
אַשְׁקְלוֹן n.pr.loc. a city of the Philistines
base
H831 אַשְׁקְלוֹן
831 'Ashqlown ash-kel-one'
probably from 8254 in the sense of weighing-place (i.e.
mart); Ashkelon, a place in Palestine:--Ashkelon, Askalon.
see HEBREW for 08254
אַשְׁקְלוֹן (ash.qe.lon) — Ashkelon.
Askelon or Ashkelon = "the fire of infamy: I shall be weighed"
a maritime city of the Philistines, southwest of Jerusalem
Also named: esh.qe.lo.ni (אֶשְׁקְלוֹנִי "Ashkelon" H0832)
N-proper — Noun properHNpl
ask'-ke-lon, esh'-ka-lon, as'-ke-lon (the King James Version Eshkalon, (Eshkalonites; Jos 13:3); Askelon, (Jud 1:18; 1Sa 6:17; 2Sa 1:20); 'ashqelon; modern Askelan): A maritime town between Jaffa and Gaza, one of the five chief cities of the Philistines. The Ashkelonites are mentioned by Joshua (Jos 13:3), and the city was taken by the tribe of Judah (Jud 1:18). One of the golden tumors (the King James Version "emerods") sent back with the ark by the Philistines was from Ashkelon (1Sa 6:17).
Ashkelon
=Askelon=Ascalon, was one of the five cities of the Philistines (Josh. 13:3; 1 Sam. 6:17). It stood on the shore of the Mediterranean, 12 miles north of Gaza. It is mentioned on an inscription at Karnak in Egypt as having been taken by king Rameses II., the oppressor of the Hebrews. In the time of the judges (Judg. 1:18) it fell into the possession of the tribe of Judah; but it was soon after retaken by the Philistines (2 Sam. 1:20), who were not finally dispossessed till the time of Alexander the Great. Samson went down to this place from Timnath, and slew thirty men and took their spoil. The prophets foretold its destruction (
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
עַזָּה (Azzah) refers to Gaza, a significant Philistine city located in the southwest of Palestine. The word is derived from a root meaning 'strong.' It is noted in various lexicons as a proper noun, specifically identifying this ancient location.
עַזָּה n.pr.loc. Gaza;—Philistine city, southernmost of the famous five cities
base
H5804 עַזָּה Gaza
5804 `Azzah az-zaw'
feminine of 5794; strong; Azzah, a place in
Palestine:--Azzah, Gaza.
see HEBREW for 05794
עַזָּה (az.zah) — Gaza.
§ Azzah = "the strong"
another name for 'Gaza', a city of the Philistines located in the extreme southwest of Palestine close to the Mediterranean
N-proper — Noun properHNpl
ga'-za (`azzah, "strong"; Septuagint Gaza; Arabic Ghazzeh):
One of the five chief towns of Philistia and probably the oldest, situated near the coast in lat. 31 degrees 30' and about 40 miles South of Jaffa. It is on a hill rising 60 to 200 ft. above the plain, with sand dunes between it and the sea, which is about 2 1/2 miles distant. The plain around is fertile and wells abound, and, being on the border of the desert between Syria and Egypt and lying in the track of caravans and armies passing from one to the other, it was in ancient times a place of importance. The earliest notices of it are found in the records of Egypt.
Thothmes III refers to it in the account of his expedition to Syria in 1479 BC, and it occurs again in the records of the expedition of Seti I in 1313 BC (Breasted, History of Egypt, 285, 409).
Gaza
Called also Azzah, which is its Hebrew name (Deut. 2:23; 1 Kings 4:24; Jer. 25:20), strong, a city on the Mediterranean shore, remarkable for its early importance as the chief centre of a great commercial traffic with Egypt. It is one of the oldest cities of the world (Gen. 10:19; Josh. 15:47). Its earliest inhabitants were the Avims, who were conquered and displaced by the Caphtorims (Deut. 2:23; Josh. 13:2, 3), a Philistine tribe. In the division of the land it fell to the lot of Judah (
(the fortified; the strong) (properly Azzah), one of the five chief cities of the Philistines. It is remarkable for its continuous existence and importance from the very earliest times. The secret of this unbroken history is to be found in the situation of Gaza. It is the last town in the southwest of Palestine, on the frontier towards Egypt. The same peculiarity of situation has made Gaza important in a military sense. Its name means "the strong;" and this was well elucidated in its siege by Alexander the Great, which lasted five months. In the conquest of Joshua the territory of Gaza is mentioned as one which he was not able to subdue. (Joshua 10:41; 11:22; 13:3) It was assigned to the tribe of Judah, (Joshua 15:47) and that tribe did obtain possession of it, (
strong; a goat
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
עֶקְרוֹן (Eqrown) refers to a Philistine city in ancient Palestine, known as one of the five principal cities of the Philistines. The name may mean 'emigration' or 'torn up by the roots.' It is located in the lowlands of Judah and was later assigned to the tribe of Dan.
עֶקְרוֹן 22 n.pr.loc. Eḳrôn;—Philistine city, one of the famous five
base
H6138 עֶקְרוֹן
6138 `Eqrown ek-rone'
from 6131; eradication; Ekron, a place in Palestine:--Ekron.
see HEBREW for 06131
עֶקְרוֹן (eq.ron) — Ekron.
Ekron = "emigration" or "torn up by the roots"
the most northerly of the 5 principal cities of the Philistines; located in the lowlands of Judah and later given to Dan
Also named: eq.ro.ni (עֶקְרוֹנִי "Ekron" H6139)
N-proper — Noun properHNpl
Ekron
Firm-rooted, the most northerly of the five towns belonging to the lords of the Philistines, about 11 miles north of Gath. It was assigned to Judah (Josh. 13:3), and afterwards to Dan (19:43), but came again into the full possession of the Philistines (1 Sam. 5:10). It was the last place to which the Philistines carried the ark before they sent it back to Israel (1 Sam. 5:10; 6:1-8). There was here a noted sanctuary of Baal-zebub (2 Kings 1: 2, 3, 6, 16). Now the small village Akir. It is mentioned on monuments in B.C. 702, when Sennacherib set free its king, imprisoned by Hezekiah in Jerusalem, according to the Assyrian record.
(torn up by the roots; emigration), one of the five towns belonging to the lords of the Philistines, and the most northerly of the five. (Joshua 13:3) Like the other Philistine cities its situation was in the lowlands. It fell to the lot of Judah. (Joshua 15:45,46; Judges 1:18) Afterwards we find it mentioned among the cities of Dan. (Joshua 19:43) Before the monarchy it was again in full possession of the Philistines. (1 Samuel 5:10) Akir , the modern representative of Ekron, lies about five miles southwest of Ramleh . In the Apocrypha it appears as ACCARON. 1Macc 10:89 only.
The most northern city of the Philistines, allotted to Judah by Jos 15:45, but afterwards given to Da 12:13, though it does not appear that the Jews ever peaceably possessed it. It is memorable for its connection with the captivity of the ark and its restoration to the Jews, 1Sa 5:10 6:1-18. The fly-god was worshipped here, 2Ki 1:2. Its ruin was foretold, Am 1:8 Zep 2:4 Zec 9:5,7. Robinson found its site at the Moslem village Akir, some ten miles northeast of Ashdod. There are no ruins.
barrenness; torn away
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
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
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…
אַשְׁדּוֹד (Ashdod) refers to a major Philistine city located on the Mediterranean Sea, west of Jerusalem. The name is derived from a root meaning 'ravager' or 'powerful.' It appears in various contexts in the Old Testament, highlighting its significance in ancient Palestine.
אַשְׁדּוֹד n.pr.loc. Ashdod
base
H795 אַשְׁדּוֹד Ashdod
795 'Ashdowd ash-dode'
from 7703; ravager; Ashdod, a place in Palestine:--Ahdod.
see HEBREW for 07703
אַשְׁדּוֹד (ash.dod) — Ashdod.
§ Ashdod = "powerful"
a major Philistine city on the Mediterranean Sea west from Jerusalem, modern Esdud
N-proper — Noun properHNpl
ash'-dod ('ashdodh; Azotos; modern Esdud): One of the five chief cities of the Philistines. The name means stronghold or fortress, and its strength may be inferred by the fact that Psammetik I, of Egypt, besieged it for many years (Herodotus says 29). Some of the Anakim were found there in the days of Joshua (Jos 11:22), and the inhabitants were too strong for the Israelites at that time. It was among the towns assigned to Judah, but was not occupied by her (Jos 13:3; 15:46,47). It was still independent in the days of Samuel, when, after the defeat of the Israelites, the ark was taken to the house of Dagon in Ashdod (1Sa 5:1,2). We have no account of its being occupied even by David, although he defeated the Philistines many…
Ashdod
Stronghold, a Philistine city (Josh. 15:47), about midway between Gaza and Joppa, and 3 miles from the Mediterranean. It was one of the chief seats of the worship of Dagon (1 Sam. 5:5). It belonged to the tribe of Judah (Josh. 15:47), but it never came into their actual possession. It was an important city, as it stood on the highroad from Egypt to Palestine, and hence was strongly fortified (2 Chr. 26:6; Isa. 20:1). Uzziah took it, but fifty years after his death it was taken by the Assyrians (B.C. 758). According to Sargon’s record, it was captured by him in B.C. 711. The only reference to it in the New…
One of the five chief cities of the Philistines, assigned to the tribe of Judah, but never conquered by them, Jos 13:3; 15:47; 1Sa 5:1; 6:17; Ne 4:7. Here stood the temple of Dagon; and hither the ark was first brought, after the fatal battle at Ebenezer, 1Sa 5:1. It was called by the Greeks Azotus. And belonged to Judea in the time of Christ. Here Philip preached the gospel, Ac 8:40. At the present day, it is a miserable village, still called Esdud.
effusion; inclination; theft