1 Samuel 5:1 — Word Study
WLCוּפְלִשְׁתִּים֙ לָֽקְח֔וּ אֵ֖ת אֲר֣וֹן הָאֱלֹהִ֑ים וַיְבִאֻ֛הוּ מֵאֶ֥בֶן הָעֵ֖זֶר אַשְׁדּֽוֹדָה׃
BSA◂After the PhilistinesPᵉlishtîy [a non-Semitic people, immigrants from other places] had capturedlâqach■ [taken, seized] the arkʼârôwn [a box or chest, the Ark of the Covenant] of Godʼĕlôhîym [Elohim, the one supreme God] they took itbôwʼ▸ [brought, carried] fromʼEben hâ-ʻÊzer EbenezerʼEben hâ-ʻÊzer [the Stone of help, a memorial stone] to AshdodʼAshdôwd [a powerful Philistine city, on the Mediterranean Sea]
| Greek | English | Parsing |
|---|---|---|
| וּפְלִשְׁתִּים֙ | and [the] Philistines | Conjunction, noun gentilic masculine plural absolute |
| לָֽקְח֔וּ | they took | Verb, Qal, perfect third person common plural |
| אֵ֖ת | the object marker | Particle |
| אֲר֣וֹן | [the] ark of | Noun common, masculine singular construct |
| הָאֱלֹהִ֑ים | God | Particle, noun common masculine plural absolute |
| וַיְבִאֻ֛הוּ | and they brought it | Verb hiphil sequential imperfect third person masculine plural, suffix |
| מֵאֶ֥בֶן | from Eben- | Preposition, noun proper |
| הָעֵ֖זֶר | -ezer | Particle, noun proper |
| אַשְׁדּֽוֹדָה׃ | Ashdod towards | Noun proper, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After the Philistines had captured the ark of God, they took it from Ebenezer to Ashdod, |
| KJV | And the Philistines took the ark of God, and brought it from Eben-ezer unto Ashdod. |
| ASV | Now the Philistines had taken the ark of God, and they brought it from Eben-ezer unto Ashdod. |
| YLT | And the Philistines have taken the ark of God, and bring it in from Eben-Ezer to Ashdod, |
| WEB | Now the Philistines had taken God’s ark, and they brought it from Ebenezer to Ashdod. |
| BBE | Now the Philistines, having taken the ark of God, took it with them from Eben-ezer to Ashdod. |
All translations agree on the essential meaning of the verse.
The sentence is structured with a main clause followed by two prepositional phrases that clarify the action and its locations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפְּלִשְׁתִּי
verbלָקַח
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 5:1
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 Capture of the Arkgenerated
1 Samuel 5:1 describes the aftermath of the Philistines' victory over Israel, where they seized the ark of God, a symbol of His presence among His people. This act not only signifies a military triumph but also a theological challenge, as the ark represented the covenant between God and Israel. The narrative sets the stage for the ensuing events in Ashdod, where the Philistines would confront the power of the God of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 4:11–17 | The ark of God was captured, and Eli’s two sons, Hophni and Phinehas, died. |
| 2 | Psalm 78:61 | He delivered His strength to captivity, and His splendor to the hand of the adversary. |
| 3 | 1 Samuel 4:1 | Thus the word of Samuel came to all Israel. Now the Israelites went out to meet the Philistines in battle and camped at Ebenezer, while the Philistines camped at Aphek. |
| 4 | 1 Samuel 7:12 | Afterward, Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far the LORD has helped us.” |
| 5 | Joshua 11:22 | No Anakim were left in the land of the Israelites; only in Gaza, Gath, and Ashdod did any survive. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֲר֣וֹן, 'a.Rongenerated
The Hebrew word אֲרוֹן (*'aron*) means 'ark' and specifically refers to the Ark of the Covenant, a sacred chest that housed the tablets of the Law. This word is built from a root meaning 'to gather' or 'to store', reflecting its function as a container for holy items.
In this verse, the ark is central to the narrative, symbolizing God's presence and the covenant relationship with Israel. Its capture by the Philistines highlights the gravity of their victory and the perceived defeat of Israel's God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is לָֽקְח֔וּ, they took, which governs the action of the Philistines. The structure includes a noun phrase indicating the subject, a direct object (the ark), and a prepositional phrase detailing the locations involved.
The sentence flows logically from the subject to the action and then to the object, illustrating the sequence of events as the Philistines capture and transport the ark.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֲר֣וֹן is rendered as κιβωτὸν (*kibōton*), meaning 'box' or 'chest'. This choice maintains the idea of the ark as a physical container, emphasizing its role as a sacred object.
The use of ἀλλόφυλοι (*allophylos*) for 'Philistines' reflects their identity as foreigners, underscoring the theme of conflict between Israel and outside nations.
In plain words — the whole versegenerated
1 Samuel 5:1 tells us that after defeating the Israelites, the Philistines captured the ark of God and took it from Ebenezer to Ashdod. This event highlights their victory and sets the stage for the challenges they would face with the ark in their possession.
Frequently Asked Questionsgenerated
The ark symbolizes God's presence and covenant with Israel, making its capture a significant loss for the Israelites.
The Philistines took the ark to Ashdod to display their victory over Israel and possibly to challenge the God of Israel.
After its capture, the ark was placed in the temple of Dagon, leading to a series of events that demonstrated God's power over the Philistine god.
This event connects to earlier passages where the Israelites relied on the ark for victory, showing the shift in power dynamics after its capture.
Reflection Questionsgenerated
- What does the capture of the ark teach us about the relationship between God and His people?
- How can we understand the significance of the ark in the context of Israel's history?
- In what ways do we see God's sovereignty displayed in this narrative?
- How does the Philistines' action reflect their understanding of power and victory?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Bede reflect on the implications of the ark's capture, discussing its theological significance and the broader narrative of God's relationship with His people.
1. What does it mean that the ark is carried away from the Stone of Help, except that the heralds of truth take away the mysteries of the Scriptures from that Christ whom the Jews await with a false expectation? For while they turn the…Early Church Fathers on 1 Samuel 5 →
The Philistines took the Ark of God, etc. The Gentiles received the word of the Gospel from Judea, where the Lord was born in the flesh, lived, and suffered, leaving the places of His dispensation sacred to the mysteries to this day.Early Church Fathers on 1 Samuel 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 5:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Philistines took the ark of God,.... Which fell into their hands, Israel being beaten, and caused to flee, and the priests that had the care of the ark slain; and when possessed of it, they
Read John Gill on 1 Samuel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod. Ashdod - or Azotus, one of the five Philistine satrapies, and a place of great strength.
Read Robert Jamieson on 1 Samuel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 SAMUEL CHAPTER 5 The Philistines place the ark of God at Ashdod in the house of Dagon; which falls down, once and again, . They of Ashdod are smitten with emerods; they send the ark to Gath, . They are also smitten with emerods, and send the ark to Ekron; they resolve to return it back to the Israelites, . Quest. Why were not they immediately killed, who touched the ark, as afterwards Uzzah was? . Answ. First, Because the sin of the Philistines was not so great, because the law forbidding this was not given, or at least was not known to them; whereas Uzzah’ s fact was a transgression, and that of a known law. Secondly, Because God designed to reserve the Philistines for a more public and…
Read Matthew Poole on 1 Samuel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 5:1 And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod.Ver. 1. And the Philistines took the ark of God.] Which had been so greatly abused by the Israelites, that God justly suffered it to be taken from them by the Philistines; to whom also it proved as fatal as the gold of Tholouse to the Romans. See 1 Samuel 4:11.
Read John Trapp on 1 Samuel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The Philistines took the ark of God.—The sacred writer concerns himself after the battle of Aphek only with the future of the Ark of the Covenant, and says nothing of the fate of Shiloh after the rout of the Israelites and the death of the high priest. We can, however, from Psalms 78:60-64, and two passages in Jeremiah (Jeremiah 7:12; Jeremiah 26:9), complete the story of the sanctuary city after the death of Eli. After the victory of Aphek, the Philistines, flushed with success, probably at once marched on Shiloh, where, from the words of the above quoted Psalm, they seem to have revenged themselves for past injuries by a terrible massacre, and then to have razed the sacred buildings…
Read Charles John Ellicott on 1 Samuel 5 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER V The Philistines set up the ark in the temple of Dagon at Ashdod; whose image is found next morning prostrate before it, broken in pieces, 1-5. The Philistines are also smitten with a sore disease, 6. The people of Ashdod refuse to let the ark stay with them; and the lords of the Philistines, with whom they consulted, order it to be carried to Gath, 7, 8. They do so; and God smites the inhabitants of that city, young and old, with the same disease, 9. They send the ark to Ekron, and a heavy destruction falls upon that city, and they resolve to send it back to Shiloh, 10-12. NOTES ON CHAP. V Verse 1. Brought it from Eben-ezer unto Ashdod.] Ashdod or Azotus was one of the five…
Read AdamClarke on 1 Samuel 5 →CambridgeThe Cambridge Bible for Schools and CollegesCh. 1 Samuel 5:1-12. Chastisement of the Philistines for the Removal of the Ark 1. Ashdod] Ashdod (in Greek Azotus, Acts 8:40), one of the five cities of the Philistine league, was situated on an eminence near the sea, about 35 miles W. of Jerusalem. It was a place of great strength, and special importance, from its position on the high road between Syria and Egypt. It was assigned to Judah (Joshua 15:47), but never conquered till the reign of Uzziah (2 Chronicles 26:6). The Assyrian king Sargon’s ‘Tartan’ (i.e. General) took it about b.c. 716, and about b.c. 630 it proved its strength by resisting Psammitichus king of Egypt for 29 years. It was destroyed by Jonathan Maccabaeus (1Ma 10:84)…
Read Cambridge on 1 Samuel 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. From Eben-ezer unto Ashdod — A distance of nearly thirty miles. Ashdod — in Greek, Azotus (Acts 8:40) — was one of the five chief cities of Philistia, (Joshua 13:3,) and the principal seat of the worship of Dagon.
Read Daniel Denison Whedon on 1 Samuel 5 →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
After the Philistines had captured the ark of God, they took it from Ebenezer to Ashdod,
Now the Philistines had taken God’s ark, and they brought it from Ebenezer to Ashdod.
After the Philistines had captured the ark of God, they took it from Ebenezer to Ashdod,
Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod.
Tyndale line
And the Philistines took the ark of God, and brought it from Eben-ezer unto Ashdod.
Now the Philistines had taken the ark of God, and they brought it from Eben-ezer unto Ashdod.
Now the Philistines had taken the ark of God, and they brought it from Eben-ezer unto Ashdod.
And the Philistines took the ark of God, and brought it from Eben-ezer to Ashdod.
Then the Philistims tooke the Arke of God and caried it from Eben-ezer vnto Ashdod,
Strictly literal
And the Philistines took the ark of God, and brought it from Eben-ezer to Ashdod.
And the Philistines have taken the ark of God, and bring it in from Eben-Ezer to Ashdod,
And the Philistines have taken the Ark of God, and bring it in from Eben-Ezer to Ashdod,
And the Philistines took the ark of God, and brought it from Eben-ha'ezer unto Ashdod.
Now the Philistines had captured the ark of God, and they brought it from Ebenezer to Ashdod.
From the Latin
And the Philistines took the ark of God, and carried it from the Stone of help into Azotus.
Simplified
After the Philistines captured the Ark of God, they took it from Ebenezer to Ashdod.
Now the Philistines, having taken the ark of God, took it with them from Eben-ezer to 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 wording of this verse, with eight of the nine words matched. The Septuagint's word order differs, but it preserves the essential meaning of the Philistines capturing the ark.
וּפְלִשְׁתִּים֙ לָֽקְח֔וּ אֵ֖ת אֲר֣וֹן הָאֱלֹהִ֑ים וַיְבִאֻ֛הוּ מֵאֶ֥בֶן הָעֵ֖זֶר אַשְׁדּֽוֹדָה׃
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.
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 5:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Conj | Ngmpa — Conjunction · noun gentilic masculine plural absoluteHC/Ngmpa
fi-lis'-tinz, fil'-is-tinz, fil'-is-tinz (pelishtim; Phulistieim, allophuloi):
I. OLD TESTAMENT NOTICES
1. Race and Origin
2. Religion
3. Individual Philistines Mentioned
4. Title of Ruler and Circumcision
5. History in the Old Testament to Death of Saul
6. History Continued to Time of Ahaz
7. Later Notices
II. MONUMENTAL NOTICES
1. Palestinian Excavations
2. Egyptian Monuments
3. Assyrian Texts
III. THE CRETAN THEORY
1. Cherethim and Kretes
2. Caphtor and Keft
IV. DAVID'S GUARDS
1. The "Cherethi" and the "Pelethi" Not Mercenaries
2. Meaning of These Terms
3. Native Hebrews
4. Review
LITERATURE
I. Old Testament Notices.
1. Race and Origin:
The Philistines were an uncircumcised people inhabiting the shore plain between Gezer and Gaza in Southwestern Palestine (see PHILISTIA). The name Palestine itself (Hebrew pelesheth) refers to their country. The word means "migrants," and they came from another country. They…
Philistines
(Gen. 10:14, R.V.; but in A.V., “Philistim”), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are…
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably…
A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אֲרוֹן, transliterated as arown, means 'chest' or 'ark.' It can refer to various types of containers, including a money chest, the Ark of the Covenant, and even a coffin. The word is built from the root meaning 'gathering' and is used in contexts related to sacred and practical storage.
אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן 203 n.m. chest, ark
chest, for money-offerings
sarcophagus, mummy-case
chest, ark in tabernacle & temple
base
H727 אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן chest, ark
727 'arown aw-rone'
or laron {aw-rone'}; from 717 (in the sense of gathering); a
box:--ark, chest, coffin.
see HEBREW for 0717
אֲרוֹן (a.ron) — ark.
1) chest, ark
1a) money chest
1b) Ark of the Covenant
2)(TWOT) coffin
N-cs — Noun common · masculine singular constructHNcmsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3mp | Suff — Verb hiphil sequential imperfect third person masculine plural · suffixHc/Vhw3mp/Sp3ms
אֶ֫בֶן (eben) means 'stone' and is associated with הָעֵזֶר (ha-ezer), meaning 'the help,' forming the term אֶבֶן הָעֵזֶר (eben ha-ezer), or 'stone of help.' This term refers to a memorial stone erected by Samuel to commemorate God's assistance to Israel against the Philistines. The entries indicate its use as a geographical name in Palestine.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H72 אֶ֫בֶן, אֶבֶן הָעֵזֶר
72 'Eben ha-`ezer eh'-ben haw-e'-zer
from 68 and 5828 with the article inserted; stone of the
help; Eben-ha-Ezer, a place in Palestine:--Ebenezer.
see HEBREW for 068
see HEBREW for 05828
אֶבֶן הָעֵזֶר (e.ven ha.e.zer) — Ebenezer.
§ Ebenezer = "stone of help"
memorial stone erected by Samuel to mark where God helped Israel to defeat the Philistines-north of Jerusalem
Conj | N-proper — Preposition · noun properHR/Npl
אֶ֫בֶן (eben) means 'stone' and is associated with הָעֵזֶר (ha-ezer), meaning 'the help,' forming the term אֶבֶן הָעֵזֶר (eben ha-ezer), or 'stone of help.' This term refers to a memorial stone erected by Samuel to commemorate God's assistance to Israel against the Philistines. The entries indicate its use as a geographical name in Palestine.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H72 אֶ֫בֶן, אֶבֶן הָעֵזֶר
72 'Eben ha-`ezer eh'-ben haw-e'-zer
from 68 and 5828 with the article inserted; stone of the
help; Eben-ha-Ezer, a place in Palestine:--Ebenezer.
see HEBREW for 068
see HEBREW for 05828
אֶבֶן הָעֵזֶר (e.ven ha.e.zer) — Ebenezer.
§ Ebenezer = "stone of help"
memorial stone erected by Samuel to mark where God helped Israel to defeat the Philistines-north of Jerusalem
N-proper — Particle · noun properHTd/Npl
Ezer
Treasure. (1.) One of the sons of Seir, the native princes, “dukes,” of Mount Hor (Gen. 36:21, 27). (2.) 1 Chr. 7:21; (3.) 4:4. (4.) One of the Gadite champions who repaired to David at Ziklag (12:9). (5.) A Levite (Neh. 3:19). (6.) A priest (12:42).
(treasure). A son of Ephraim, who was slain by the aboriginal inhabitants of Gath while engaged in a foray on their cattle. (1 Chronicles 7:21) (B.C. before 1491.) A priest who assisted in the dedication of the walls of Jerusalem under Nehemiah. (Nehemiah 12:42) (B.C. 446.) Father of Hushah of the sons of Hur. (1 Chronicles 4:4) One of the Gadite chiefs who fought with David. (1 Chronicles 12:8,9) (B.C. 1054.) One who aided in repairing the wall at Jerusalem; a Levite. (Nehemiah 3:19)
a help
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 | Suff — Noun proper · suffixHNpl/Sd