Psalms 108:9 — Word Study
WLCמוֹאָ֤ב׀ סִ֬יר רַחְצִ֗י עַל־ אֱ֭דוֹם אַשְׁלִ֣יךְ נַעֲלִ֑י עֲלֵֽי־ פְ֝לֶ֗שֶׁת אֶתְרוֹעָֽע׃
BSAGileadGilʻâd MosesMᵉnashsheh EphraimʼEphrayim securitymâʻôwz headrôʼsh JudahYᵉhûwdâh to decreechâqaq
| Greek | English | Parsing |
|---|---|---|
| מוֹאָ֤ב׀ | Moab | Noun proper |
| סִ֬יר | [is] [the] pot of | Noun common, feminine singular construct |
| רַחְצִ֗י | washing my | Noun common masculine singular construct, suffix |
| עַל־ | over | Preposition |
| אֱ֭דוֹם | Edom | Noun proper masculine |
| אַשְׁלִ֣יךְ | I throw | Verb, Hiphil, imperfect first person common singular |
| נַעֲלִ֑י | sandal my | Noun common feminine singular construct, suffix |
| עֲלֵֽי־ | over | Preposition |
| פְ֝לֶ֗שֶׁת | Philistia | Noun proper |
| אֶתְרוֹעָֽע׃ | I shout in triumph | Verb, Hithpael, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Moab is My washbasin; upon Edom I toss My sandal; over Philistia I shout in triumph.” |
| KJV | Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph. |
| ASV | Moab is my washpot; Upon Edom will I cast my shoe; Over Philistia will I shout. |
| YLT | Moab [is] a pot for my washing, Upon Edom I cast my shoe, Over Philistia I shout habitually. |
| WEB | Moab is my wash pot. I will toss my sandal on Edom. I will shout over Philistia.” |
| BBE | Moab is my washpot; on Edom is the resting-place of my shoe; over Philistia will I send out a glad cry. |
The translations agree on the metaphorical imagery, particularly regarding Moab as a washbasin.
The structure is straightforward with one main clause followed by two prepositional phrases, emphasizing God's actions.




5 commentators on this verse
Gill, Jamieson, Cambridge, Barnes & more — read them ›
clause
subjectלְ
verbוְ
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 — Psalms 108:9
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 — God's Sovereignty Over Nationsgenerated
Psalm 108:9 is a proclamation of Israel's authority over its adversaries, symbolized through the imagery of Moab as a washbasin and the act of throwing a sandal over Edom. This verse emphasizes God's control and triumph over these nations, reflecting the historical context of Israel's relationships with its neighbors. The psalmist uses vivid metaphors to illustrate the insignificance of these nations in comparison to God's might, as seen in other verses like Psalm 60:8-10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 60:8–10 | Moab is My washbasin; upon Edom I toss My sandal; over Philistia I shout in triumph.” |
| 2 | 2 Samuel 8:1–2 | Some time later, David defeated the Philistines, subdued them, and took Metheg-ammah from the hand of the Philistines. |
| 3 | John 13:8–14 | “Never shall You wash my feet!” Peter told Him. Jesus answered, “Unless I wash you, you have no part with Me.” |
| 4 | Ruth 4:7–8 | Now in former times in Israel, concerning the redemption or exchange of property, to make any matter legally binding a man would remove his sandal and give it to the other party, and this was a confirmation in Israel. |
| 5 | 2 Samuel 21:15–22 | Once again the Philistines waged war against Israel, and David and his servants went down and fought against the Philistines; but David became exhausted. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — רַחְצִי, rach.Tzigenerated
The word רַחְצִי (rachats) means 'washing' and is derived from a root that conveys the idea of cleansing. In this context, it refers to the act of washing, suggesting that Moab serves as a washbasin for God, symbolizing the subjugation of this nation.
This usage highlights the idea that Moab is not just a physical location but represents a defeated enemy, illustrating the power dynamics between Israel and its foes. The noun form indicates a specific action of cleansing, reinforcing the metaphor of dominance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Moab is My washbasin; upon Edom I toss My sandal; over Philistia I shout in triumph.' The translations agree on the imagery of Moab as a washbasin.
Sentence Structuregenerated
The main verb of the verse is אַשְׁלִ֣יךְ, I throw, which governs the imagery of the washbasin and the sandal. The structure places emphasis on God's actions towards Moab and Edom, with prepositional phrases detailing the objects of these actions.
The sentence flows from the subject מוֹאָ֤ב to the verb, then to the prepositional phrases, illustrating a clear hierarchy of power and control.
Septuagint Backgroundgenerated
In the Septuagint, מוֹאָב is rendered as ἐμός (my), suggesting a personal claim over Moab, reinforcing the idea of ownership and dominion. This choice emphasizes God's authority in a way that aligns with the original Hebrew intent.
The Greek translation captures the essence of the metaphorical language, maintaining the imagery of dominance while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 108:9 uses vivid imagery to express God's control over nations. Moab is depicted as a washbasin, symbolizing subjugation, while the act of tossing a sandal over Edom indicates dominance. The psalmist asserts God's triumph over these enemies, reinforcing Israel's position.
Frequently Asked Questionsgenerated
It symbolizes Moab's subjugation and insignificance in comparison to God's power.
In ancient cultures, throwing a sandal could signify ownership or rejection, indicating that Edom is beneath God's authority.
It illustrates God's sovereignty and the assurance of victory over nations that oppose Israel.
It represents a declaration of triumph and victory over a historical adversary of Israel.
Reflection Questionsgenerated
- In what ways can I recognize God's sovereignty in my own life?
- How does understanding the context of this verse change my perception of God's power?
- What does the imagery of a washbasin teach me about humility and subjugation?
- How can I apply the themes of triumph and victory in my daily challenges?
The early church on this verse — how the Fathers read it
The early church father Gregory the Dialogist comments on the significance of sandals in this verse, highlighting their symbolic meaning in relation to Christ's incarnation.
For who does not know that sandals are made from dead animals? But the Lord coming incarnate appeared as if shod, because in his divinity he assumed the dead flesh of our corruption.Early Church Fathers on Psalms 108 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Psalms 108:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOver Philistia will I triumph,.... In Psalms 60:8, it is, "Philistia, triumph thou because of me"; [See comments on Psalms 60:8].
Read John Gill on Psalms 108 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph. Over Philistia will I triumph. In Psalms 60:8 it is, "Philistia, triumph thou because of me" (see note there).
Read Robert Jamieson on Psalms 108 →
CambridgeThe Cambridge Bible for Schools and Colleges9. The neighbouring nations are reduced to servitude. In striking contrast to the honour assigned to Ephraim and Judah is the disgrace of Moab and Edom. Moab, notorious for its pride (Isaiah 16:6), is compared to the vessel which is brought to the victorious warrior to wash his feet in when he returns from battle. The old enemy of God and His people is degraded to do menial service: in other words, it becomes a subject and a vassal. In close connexion with this metaphor the next line may be rendered, Unto Edom will I cast my shoe. Edom is like the slave to whom the warrior flings his sandals to carry or to clean. Haughty and defiant Edom (Obadiah 1:3-4) must perform the duty of the lowest…
Read Cambridge on Psalms 108 →
Albert Barnes1798–1870Barnes' Notes on the BibleMoab ... - This is fallen from Psalms 60:8. The only change is in the close of the verse.
Read Albert Barnes on Psalms 108 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Over Philistia will I triumph—The declarative, here, instead of the imperative, as Psalms 60:8.
Read Daniel Denison Whedon on Psalms 108 →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
Moab is My washbasin; upon Edom I toss My sandal; over Philistia I shout in triumph.”
Moab is my wash pot. I will toss my sandal on Edom. I will shout over Philistia.”
Moab is My washbasin; upon Edom I toss My sandal; over Philistia I shout in triumph.”
Moab is my wash basin. I will make Edom serve me. I will shout in triumph over Philistia.”
Tyndale line
Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph.
Moab is my washpot; Upon Edom will I cast my shoe; Over Philistia will I shout.
Moab is my washpot; upon Edom will I cast my shoe: over Philistia will I shout.
Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph.
Moab shalbe my washpot: ouer Edom wil I cast out my shoe: vpon Palestina wil I triumph.
Strictly literal
Moab is my wash-pot; upon Edom will I cast my sandal; over Philistia will I shout aloud.
Moab [is] a pot for my washing, Upon Edom I cast my shoe, Over Philistia I shout habitually.
Moab [is] a pot for My washing, || On Edom I cast My shoe, || Over Philistia I habitually shout.
(108:10) Moab is my washpot; upon Edom will I cast my shoe; over Philistia will I triumph.
Moab is my washbasin; over Edom I will throw my shoe; I will shout in triumph because of Philistia.
From the Latin
May his children be fatherless, and his wife a widow.
Simplified
I will treat Moab as my washbasin; I will place my sandal on Edom; I will shout in triumph over Philistia.”
Moab is my washpot; on Edom is the resting-place of my shoe; over Philistia will I send out a glad cry.
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 in this verse, with nine out of ten words matched. The differences lie in the word order and specific articles, but the core message remains consistent across both texts.
מוֹאָ֤ב׀ סִ֬יר רַחְצִ֗י עַל־ אֱ֭דוֹם אַשְׁלִ֣יךְ נַעֲלִ֑י עֲלֵֽי־ פְ֝לֶ֗שֶׁת אֶתְרוֹעָֽע׃
9 of the 10 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 Psalms 108:9
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.
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
HNpl — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
סִיר (sir) has meanings related to both cooking and nature, referring to a 'pot' or 'caldron' as well as a 'thorn' or 'hook.' It is derived from a root meaning to boil up, indicating its connection to cooking utensils. The word appears in contexts like Jeremiah 52:18, where it is used in reference to a pot.
סִיר n.m. et f. pot
base
[סִיר] n.[m.] thorn, hook
base
H5518a סִיר pot H5518b סִיר thorn, hook
5518 ciyr seer
or (feminine) ciyrah {see-raw'}; or cirah (Jeremiah 52:18)
{see-raw'}; from a primitive root meaning to boil up; a pot;
also a thorn (as springing up rapidly); by implication, a
hook:--caldron, fishhook, pan, ((wash-))pot, thorn.
סִיר (sir) — pot.
1) pot
1a) pot (household utensil)
1b) pot (of temple)
סִיר (sir) — thorn.
1) thorn, hook, brier
1a) thorns
1b) hooks
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…
רַ֫חַץ (rachats) refers to a washing or bath, derived from a related root. The entries indicate it can be used literally or figuratively. The term appears in contexts related to cleansing, though no specific Old Testament verses are mentioned.
[רַ֫חַץ] n.[m.] washing, fig.
base
H7366 רַ֫חַץ
7366 rachats rakh'-ats
from 7364; a bath:--wash(-pot).
see HEBREW for 07364
רַ֫חַץ (ra.chats) — washing.
washing
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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
HR — PrepositionHR
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
HNpm — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
נַ֫עַל (na`al) refers to a sandal or shoe, derived from a root meaning related to a sandal tongue. The term can also symbolize occupancy, a refusal to marry, or something of little value. It appears in contexts discussing footwear, as noted in the Brown-Driver-Briggs and Strong's entries.
נַ֫עַל n.f. sandal, shoe
base
H5275 נַ֫עַל sandal, shoe
5275 na`al nah'-al
or (feminine) na;alah {nah-al-aw'}; from 5274; properly, a
sandal tongue; by extens. a sandal or slipper (sometimes as a
symbol of occupancy, a refusal to marry, or of something
valueless):--dryshod, (pair of) shoe((-latchet), -s).
see HEBREW for 05274
נַ֫עַל (na.al) — sandal.
sandal, shoe
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
HR — PrepositionHR
פְּלֶ֫שֶׁת (Plesheth) refers to Philistia, a region associated with the Philistines, described as a land of sojourners. The term is linked to the concept of migration and covers the territory on the west coast of Canaan, often identified with Palestine. It appears in poetic and late texts, indicating its historical and geographical significance.
פְּלֶ֫שֶׁת n.pr.terr. Philistia, poet. and late
base
H6429 פְּלֶ֫שֶׁת Philistia, poet. and late
6429 Plesheth pel-eh'-sheth
from 6428; rolling, i.e. migratory; Pelesheth, a region of
Syria:--Palestina, Palestine, Philistia, Philistines.
see HEBREW for 06428
פְּלֶ֫שֶׁת (pe.le.shet) — Philistia.
Philistia = "land of sojourners"
the general territory on the west coast of Canaan or the entire country of Palestine
Also named: pe.lish.ti (פְּלִשְׁתִּי "Philistine" H6430G)
HNpl — Noun properHNpl
fi-lis'-ti-a: The country is referred to under various designations in the Old Testament: namely, pelesheth (Philistia) (Ps 60:8 (Hebrew 10); 87:4), 'erets pelishtim, "land of the Philistines" (Ge 21:32,34), geloth hapelishtim; Septuagint ge ton Phulistieim, "the regions of the Philistines" (Jos 13:2). The Egyptian monuments have Puirsatha, Pulsath (Budge), Peleset (Breasted) and Purasati (HGHL), according to the different voweling of the radicals; the Assyrian form is Palastu or Pilistu, which corresponds very closely to the Egyptian and the Hebrew. The extent of the land is indicated in Jos 13:2 as being from the Shihor, or Brook of Egypt (Revised Version), to the border…
Philistia
=Palestine (q.v.), “the land of the Philistines” (Ps. 60:8; 87:4; 108:9). The word is supposed to mean “the land of wanderers” or “of strangers.”
(Heb. Pelesheth) (land of sojourners). The word thus translated (in) (Psalms 60:8; 87:4; 108:9) is in the original identical with that elsewhere rendered Palestine, which always means land of the Philistines. (Philistia was the plain on the southwest coast of Palestine. It was 40 miles long on the coast of the Mediterranean between Gerar and Joppa, and 10 miles wide at the northern end and 20 at the southern.--ED.) This plain has been in all ages remarkable for the extreme richness of its soil. It was also adapted to the growth of military power; for while the itself permitted. the use of war-chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country: from its position it must have been at all times the great…
→ The sea coast in the west of the territories of the tribes of Dan and Simeon Ps 60:8; 87:4; 108:9
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
HVti1cs — Verb · Hithpael · imperfect first person common singularHVti1cs
tri'-umf (thriambeuo, "to lead in triumph"): The word is used by Paul to express an idea very familiar to antiquity, and to the churches at Corinth and Colosse: "But thanks be unto God, who always leadeth us in triumph in Christ" (2Co 2:14); "Having despoiled the principalities and the powers, he made a show of them openly, triumphing over them in it" (Col 2:15).
A triumph in Rome was a magnificent procession in honor of a victorious general, and the highest military distinction which he could obtain. It was granted by the senate only to one who had held the office of dictator, consul, or praetor, and after a decisive victory in the complete subjugation of a province. In a Roman triumph the victorious general entered the city in a chariot drawn by four horses. He was crowned with…
