1 Samuel 14:31 — Word Study
WLCוַיַּכּ֞וּ בַּיּ֤וֹם הַהוּא֙ בַּפְּלִשְׁתִּ֔ים מִמִּכְמָ֖שׂ אַיָּלֹ֑נָה וַיָּ֥עַף הָעָ֖ם מְאֹֽד׃
BSAThathûwʼ dayyôwm [from dawn till dusk, a period of 24 hours] after the Israelites had struck downnâkâh▸ [the people of God, the nation of Israel, smote, defeated] the PhilistinesPᵉlishtîy [enemies of God's people, inhabitants of Philistia] from MichmashMikmâç [a city in ancient Palestine, a place of hiding] to AijalonʼAyâlôwn [a city in Palestine, a field of deer] the peopleʻam [a nation, a group of individuals] were verymᵉʼôd
| Greek | English | Parsing |
|---|---|---|
| וַיַּכּ֞וּ | and they defeated | Verb, Hiphil, sequential imperfect third person masculine plural |
| בַּיּ֤וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַהוּא֙ | that | Particle, pronoun |
| בַּפְּלִשְׁתִּ֔ים | the Philistines | Preposition, noun gentilic masculine plural absolute |
| מִמִּכְמָ֖שׂ | from Micmash | Preposition, noun proper |
| אַיָּלֹ֑נָה | Aijalon towards | Noun proper, suffix |
| וַיָּ֥עַף | and it was weary | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| מְאֹֽד׃ | exceedingly | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | That day, after the Israelites had struck down the Philistines from Michmash to Aijalon, the people were very faint. |
| KJV | And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint. |
| ASV | And they smote of the Philistines that day from Michmash to Aijalon. And the people were very faint; |
| YLT | And they smite on that day among the Philistines from Michmash to Aijalon, and the people are very weary, |
| WEB | They struck the Philistines that day from Michmash to Aijalon. The people were very faint; |
| BBE | That day they overcame the Philistines from Michmash to Aijalon: and the people were feeble from need of food. |
The translations agree on the essential meaning of the verse, focusing on the defeat of the Philistines and the weariness of the people.
The verse consists of a main clause followed by a prepositional phrase that provides context, concluding with another main clause that describes the people's condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָכָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Samuel 14:31
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 Battle Against the Philistinesgenerated
1 Samuel 14:31 recounts a significant battle where the Israelites struck down their enemies, the Philistines, from Michmash to Aijalon. This victory, however, left the people exceedingly weary, highlighting the toll that such conflicts take on a nation. The narrative provides insight into the struggles faced by the Israelites, as they fought for their land and identity against their adversaries.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 10:12 | On the day that the LORD gave the Amorites over to the Israelites, Joshua spoke to the LORD in the presence of Israel: “O sun, stand still over Gibeon, O moon, over the Valley of Aijalon.” |
| 2 | Joshua 19:42 | Shaalabbin, Aijalon, Ithlah, |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נָכָה, vai.ya.Kugenerated
The verb נָכָה (nakah) is a Hiphil form, indicating causative action, meaning 'to strike' or 'to defeat.' It encompasses a range of actions from lightly hitting to delivering fatal blows, often used in the context of divine judgment or warfare.
In this verse, it describes the Israelites' decisive action against the Philistines, emphasizing their victory in battle. The choice of this verb highlights the intensity of the conflict and the power dynamics at play.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses struck down to convey the action of the Israelites against the Philistines.
Sentence Structuregenerated
The main verb וַיַּכּ֞וּ (and they defeated) governs the sentence, with several phrases providing context: a prepositional phrase indicating when the action took place, a noun phrase identifying the enemies, and an adjective phrase describing the state of the people afterward.
The structure emphasizes the sequence of events: the victory followed by the weariness of the people, illustrating the consequences of battle.
Septuagint Backgroundgenerated
The Septuagint translates נָכָה as ἐπάταχεν (epatachen), which means 'to strike' or 'to smite.' This choice aligns closely with the Hebrew meaning, indicating a direct and forceful action against the Philistines.
This translation captures the essence of the battle, emphasizing the decisive nature of the Israelites' victory.
In plain words — the whole versegenerated
1 Samuel 14:31 describes how the Israelites defeated the Philistines in a battle that stretched from Michmash to Aijalon. After this victory, the people were very weary, showing the exhaustion that comes from such intense conflict.
Frequently Asked Questionsgenerated
It means that the Israelites successfully defeated their enemies in battle, showcasing their military strength and divine support.
The people were very faint due to the exhaustion and physical toll of fighting, which is common after a significant battle.
Michmash and Aijalon are significant geographical locations in the narrative, marking the extent of the battle and the territory involved in the conflict.
This verse highlights a key moment in Israel's ongoing struggle against the Philistines, reflecting the challenges and victories that shaped their history.
Reflection Questionsgenerated
- What lessons can we learn about perseverance from the Israelites' victory and subsequent weariness?
- How do we see the effects of conflict and struggle in our own lives today?
- In what ways can we support those who are weary from their battles?
- How does understanding the context of this battle help us appreciate the narrative of Israel's history?
The early church on this verse — how the Fathers read it
The early Church Fathers commented on this verse to illustrate moral and spiritual lessons drawn from the Israelites' experiences in battle.
The day of the mind is the splendor of instruction. But those whom the arrogant teach, because they are inflamed by the ambition of temporal glory, receive a semblance of light, not the truth.Early Church Fathers on 1 Samuel 14 →
So on that day they struck down the Philistines, etc. Ajalon signifies great humility. In all the things the Church rightly does, it strikes at the Philistines; because through the good it does, it diminishes the powers of evil spirits;Early Church Fathers on 1 Samuel 14 →
The people were exceedingly weary, etc. That the people were said to have eaten with blood should not be thought to mean they ate bloody and raw flesh, which is not at all human but is the nature of beasts;Early Church Fathers on 1 Samuel 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 14:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they smote the Philistines that day from Michmash to Aijalon,.... Michmash was the place where the camp of the Philistines was when Jonathan first attacked them, and from whence they fled, and
Read John Gill on 1 Samuel 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they smote the Philistines that day from Michmash to Aijalon: and the people were very faint. The people were very faint.
Read Robert Jamieson on 1 Samuel 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAijalon; either that in Dan, ; or rather, that in Judah, .
Read Matthew Poole on 1 Samuel 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 14:31 And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint.Ver. 31. From Michmash to Aijalon.] A city in the tribe of Dan, twelve miles distant from Michmash, say some.
Read John Trapp on 1 Samuel 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) From Michmash to Aijalon.—The battle and pursuit had then extended some twenty miles of country. Again the extreme weariness of the Israelites is mentioned. Aijalon, the modern Yälo, is some eighteen or twenty miles from Michmash, where the main body of the Philistine army had been encamped.
Read Charles John Ellicott on 1 Samuel 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. They smote the Philistines - from Mishmash to Aijalon] The distance Calmet states to be three or four leagues.
Read AdamClarke on 1 Samuel 14 →CambridgeThe Cambridge Bible for Schools and Colleges31–35. The sin of the people 31. from Michmash to Aijalon] See note on 1 Samuel 14:23.
Read Cambridge on 1 Samuel 14 →Albert Barnes1798–1870Barnes' Notes on the BibleAijalon. - The modern Yalo. It lies upon the side of a hill to the south of a fine valley which opens from between the two Bethhorons right down to the western plain of the Philistines, exactly on
Read Albert Barnes on 1 Samuel 14 →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
That day, after the Israelites had struck down the Philistines from Michmash to Aijalon, the people were very faint.
They struck the Philistines that day from Michmash to Aijalon. The people were very faint;
That day, after the Israelites had struck down the Philistines from Michmash to Aijalon, the people were very faint.
On that day the army struck down the Philistines from Micmash to Aijalon, and they became very tired.
Tyndale line
And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint.
And they smote of the Philistines that day from Michmash to Aijalon. And the people were very faint;
And they smote of the Philistines that day from Michmash to Aijalon: and the people were very faint.
And they smote the Philistines that day from Michmash to Ajalon: and the people were very faint.
And they smote the Philistims that day, from Michmash to Aiialon: and the people were exceeding faint.
Strictly literal
And they smote the Philistines that day from Michmash to Ajalon; and the people were very faint.
And they smite on that day among the Philistines from Michmash to Aijalon, and the people are very weary,
And they strike on that day among the Philistines from Michmash to Aijalon, and the people are very weary,
And they smote on that day among the Philistines from Michmash to Ayalon; and the people were very faint.
They attacked the Philistines that day from Michmash to Aijalon. The people were very weary.
From the Latin
So they smote that day the Philistines from Machmas to Ailon. And the people were wearied exceedingly.
Simplified
After defeating the Philistines that day, killing them from Michmash to Aijalon, the Israelites were totally exhausted.
That day they overcame the Philistines from Michmash to Aijalon: and the people were feeble from need of food.
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 their wording for this verse, with only minor differences in structure. The Dead Sea Scrolls contain a partial text that confirms the overall meaning but includes several words that were supplied by an editor.
וַיַּכּ֞וּ בַּיּ֤וֹם הַהוּא֙ בַּפְּלִשְׁתִּ֔ים מִמִּכְמָ֖שׂ אַיָּלֹ֑נָה וַיָּ֥עַף הָעָ֖ם מְאֹֽד׃
8 of the 9 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.
ויך ביום [ההוא] [בפלשתיים] [ממכמש] [אילונ׳ה] [ויעף] [העם] [מאד]
2 words on the leather — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 14:31
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.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
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)
Prep | Ngmpa — Preposition · noun gentilic masculine plural absoluteHRd/Ngmpa
fi-lis'-tinz, fil'-is-tinz, fil'-is-tinz (pelishtim; Phulistieim, allophuloi):
I. OLD TESTAMENT NOTICES
1. Race and Origin
2. Religion
3. Individual Philistines Mentioned
4. Title of Ruler and Circumcision
5. History in the Old Testament to Death of Saul
6. History Continued to Time of Ahaz
7. Later Notices
II. MONUMENTAL NOTICES
1. Palestinian Excavations
2. Egyptian Monuments
3. Assyrian Texts
III. THE CRETAN THEORY
1. Cherethim and Kretes
2. Caphtor and Keft
IV. DAVID'S GUARDS
1. The "Cherethi" and the "Pelethi" Not Mercenaries
2. Meaning of These Terms
3. Native Hebrews
4. Review
LITERATURE
I. Old Testament Notices.
1. Race and Origin:
The Philistines were an uncircumcised people inhabiting the shore plain between Gezer and Gaza in Southwestern Palestine (see PHILISTIA). The name Palestine itself (Hebrew pelesheth) refers to their country. The word means "migrants," and they came from another country. They…
Philistines
(Gen. 10:14, R.V.; but in A.V., “Philistim”), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are…
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably…
A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.
מִכְמָס (Mikmac) refers to a city in the territory of Benjamin, located north of Jerusalem. The name is derived from a root meaning 'hidden.' It appears in biblical texts such as Ezra 2:2 and Nehemiah 11:31, indicating its historical significance in the region.
מִכְמָס n.pr.loc.; = מִכְמָשׂ;—city in Benjamin, N. fr. Geba and Jerusalem (E. fr. Bethaven)
base
H4363 מִכְמָס; = מִכְמָשׂ;—city in Benjamin, N. fr. Geba and Jerusalem (E. fr. Bethaven)
4363 Mikmac mik-maws'
(Ezra 2:2 or Mikmash {mik-mawsh'}; or Mikmash (Neh. 11:31)
{mik-mash'}; from 3647; hidden; Mikmas or Mikmash, a place in
Palestine:--Mikmas, Mikmash.
see HEBREW for 03647
מִכְמָס, מִכְמָשׂ (mikh.mas) — Michmash.
§ Michmas or Michmash = "hidden"
a city in Benjamin lying near Ramah and approximately 10 miles (16 km) north of Jerusalem; probably modern 'Mukhmas'
Prep | N-proper — Preposition · noun properHR/Npl
אַיָּלוֹן (Ayalown) means 'deer-field' and refers to Aijalon, a name for five locations in Palestine. It is identified as a Levitical city in Dan, located northwest of Jerusalem, and has historical ties to the Amorites, Benjamites, and Philistines.
אַיָּלוֹן n.pr.loc. (Deer-field) Aijalon
city in Dan
city in Zebulun
base
H357 אַיָּלוֹן
357 'Ayalown ah-yaw-lone'
from 354; deer-field; Ajalon, the name of five places in
Palestine:--Aijalon, Ajalon.
see HEBREW for 0354
אַיָּלוֹן (ay.ya.lon) — Aijalon.
§ Ajalon or Aijalon = "field of deer"
Levitical city in Dan, 14 miles or 25 km NW of Jerusalem, later ruled by the Amorites, then the Benjamites of Judah, then by the Philistines
N-proper | Suff — Noun proper · suffixHNpl/Sd
עִיף (ayeph) is a primitive root meaning to languish or be weary. The entries indicate that it primarily conveys the sense of faintness or weariness, particularly in the Qal form. There are no noted disagreements among the lexicons.
[עִיף] vb. be faint
base
H5888 עִיף, עָיֵף
5888 `ayeph aw-yafe'
a primitive root; to languish:--be wearied.
עִיף (a.yeph) — be faint.
1) to be faint, be weary
1a) (Qal) to be faint, be weary
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa