2 Chronicles 26:7 — Word Study
WLCוַיַּעְזְרֵ֨הוּ הָֽאֱלֹהִ֜ים עַל־ פְּלִשְׁתִּ֧ים וְעַל־ הָֽעַרְבִ֛ים הַיֹּשְׁבִ֥ים בְּגוּר־ בָּ֖עַל וְהַמְּעוּנִֽים׃
BSAGodʼĕlôhîym [Elohim, the supreme Being] helped himʻâzar▸ againstʻal the PhilistinesPᵉlishtîy [inhabitants of Philistia] againstʻal the ArabsʻĂrâbîy [people from Arabia] livingyâshab in Gur-baalGûwr-Baʻal [dwelling of Baal] and against the MeunitesMᵉʻûwnîy [descendants of Meun, a group from Edom]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעְזְרֵ֨הוּ | and he helped him | Verb qal sequential imperfect third person masculine singular, suffix |
| הָֽאֱלֹהִ֜ים | God | Particle, noun common masculine plural absolute |
| עַל־ | on | Preposition |
| פְּלִשְׁתִּ֧ים | [the] Philistines | Noun gentilic, masculine plural absolute |
| וְעַל־ | and on | Conjunction, preposition |
| הָֽעַרְבִ֛ים | the Arabs | Particle, noun gentilic masculine plural absolute |
| הַיֹּשְׁבִ֥ים | who were dwelling | Particle, verb qal participle (active) masculine plural |
| בְּגוּר־ | in Gur | Preposition, noun proper |
| בָּ֖עַל | Baal | Noun proper |
| וְהַמְּעוּנִֽים׃ | and the Meunites | Conjunction, particle, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God helped him against the Philistines, against the Arabs living in Gur-baal, and against the Meunites. |
| KJV | And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Mehunims. |
| ASV | And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Meunim. |
| YLT | And God helpeth him against the Philistines, and against the Arabians who are dwelling in Gur-Baal and the Mehunim. |
| WEB | God helped him against the Philistines, and against the Arabians who lived in Gur Baal, and the Meunim. |
| BBE | And God gave him help against the Philistines, and against the Arabians living in Gur-baal, and against the Meunim. |
Where they part company is in additional descriptions of the enemies, but the main action of God's help remains consistent.
The sentence has a main clause followed by several prepositional phrases that detail the enemies Uzziah faced.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Chronicles 26:7
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 — Uzziah's Military Successesgenerated
2 Chronicles 26:7 details how God aided Uzziah in his battles, emphasizing divine support in his military endeavors against the Philistines, Arabs, and Meunites. This assistance highlights God's sovereignty and involvement in Israel's affairs during Uzziah's reign, as he sought to expand his kingdom and secure his borders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 14:11 | Then Asa cried out to the LORD his God: “O LORD, there is no one besides You to help the powerless against the mighty. Help us, O LORD our God, for we rely on You, and in Your name we have come against this multitude. O LORD, You are our God. Do not let a mere mortal prevail against You.” |
| 2 | 1 Chronicles 5:20 | And because they cried out to God in battle, they were helped against their enemies, and the Hagrites and all their allies were delivered into their hands. Because they put their trust in God, He answered their prayers. |
| 3 | 1 Chronicles 12:18 | Then the Spirit came upon Amasai, the chief of the Thirty, and he said: “We are yours, O David! We are with you, O son of Jesse! Peace, peace to you, and peace to your helpers, for your God helps you.” So David received them and made them leaders of his troops. |
| 4 | Psalm 18:29–34 | For in You I can charge an army, and with my God I can scale a wall. |
| 5 | Isaiah 14:29 | Do not rejoice, all you Philistines, that the rod that struck you is broken. For a viper will spring from the root of the snake, and a flying serpent from its egg. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עָזַר, azargenerated
The verb עָזַר (azar) means to help or assist. It is derived from a primitive root that conveys the idea of surrounding or protecting. This term is used frequently in the Hebrew Bible to express God's protective aid, particularly in times of conflict or distress.
In this verse, the form is a qal sequential imperfect, indicating a completed action of helping. The use of this verb underscores the active role of God in Uzziah's military successes, showing that victories were not solely due to Uzziah's strength but were significantly aided by divine intervention.
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 וַיַּעְזְרֵ֨הוּ (vai.ya'.ze.Re.hu), meaning 'and he helped him,' governs the entire clause, indicating that God's assistance is the central action. The structure of the sentence lists the enemies Uzziah faced, showing the breadth of God's support against multiple foes.
The sentence is constructed with a series of prepositional phrases that detail the specific groups Uzziah contended with, highlighting the comprehensive nature of the divine aid provided.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew עָזַר with αὐτὸν, which means 'him.' This choice reflects a direct correspondence to the Hebrew, emphasizing the personal nature of God's assistance to Uzziah.
The use of κύριος for הָאֱלֹהִים indicates a recognition of God's authority, aligning with the Hebrew's emphasis on divine power.
In plain words — the whole versegenerated
2 Chronicles 26:7 tells us that God helped King Uzziah in his battles against the Philistines, the Arabs living in Gur-baal, and the Meunites. This shows that Uzziah's victories were supported by divine assistance, highlighting God's involvement in his reign.
Frequently Asked Questionsgenerated
It means that God provided Uzziah with the necessary support and strength to overcome his enemies, demonstrating His power and faithfulness.
The Philistines were a group of people known for their conflicts with the Israelites, inhabiting the region of Philistia.
Gur-baal is a location mentioned in the Bible, likely a settlement associated with the Arabs, meaning 'dwelling of Baal.'
The Meunites were a group of people living south of Canaan, mentioned in the context of the Israelite exiles.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's help, just as Uzziah did?
- How can I recognize and acknowledge God's assistance in my daily challenges?
- What does this verse teach me about the importance of divine support in achieving success?
- How can I apply the lessons from Uzziah's reliance on God in my own life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 26:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd God helped him against the Philistines,.... He did not do all before related of himself, and by his own strength, but by the help of God; the Targum is "the Word of the Lord helped him:'' and
Read John Gill on 2 Chronicles 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd God helped him against the Philistines, and against the Arabians that dwelt in Gurbaal, and the Mehunims. No JFB commentary on this verse.
Read Robert Jamieson on 2 Chronicles 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 26:7 And God helped him against the Philistines, and against the Arabians that dwelt in Gurbaal, and the Mehunims.Ver. 7. That dwelt in Gurbaal.] Which is the same with Gerar, saith the Gloss: where Abimelech once reigned, and Abraham sojourned. And the Mehunims.] Called by profane authors Scenites.
Read John Trapp on 2 Chronicles 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The Philistines, and . . . the Arabians.—They are named together in 2 Chronicles 17:11 also. Their seat, Gur-Baal, only mentioned here, is unknown. The Targum makes it Gerar; the LXX. apparently Petra (in Edom). The reading Gedor-Baal has been proposed. The Mehunims (Heb., Me’ûnîm) are the Maonites, or people of Maon (Ma’ân), near Mount Seir. (See Note on 2 Chronicles 20:1.) (The Syriac and Arabic omit from “wall of Ashdod” 2 Chronicles 26:6, to “gifts to Uzziah,” 2 Chronicles 26:8.)
Read Charles John Ellicott on 2 Chronicles 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. And God helped him] "And the WORD of the Lord helped him against the Philistines, and against the Arabians who lived in Gerar, and the plains of Meun." - Targum. These are supposed to be the Arabs which are called the Meuneons, or Munites, or Meonites.
Read AdamClarke on 2 Chronicles 26 →CambridgeThe Cambridge Bible for Schools and Colleges7. Gur-baal] An unidentified place; a “Gur” is mentioned in 2 Kings 9:27. A slight correction of the Heb. would give, “in Gerar (cp. Genesis 20:1) and against the Meunim.” Mehunims] R.V. Meunim; cp. 2 Chronicles 20:1 (note).
Read Cambridge on 2 Chronicles 26 →Albert Barnes1798–1870Barnes' Notes on the BibleOn the Mehunims or Maonites, see Judges 10:12 note.
Read Albert Barnes on 2 Chronicles 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. And against the Arabians — These also injured Israel in the days of Jehoram. 2 Chronicles 21:16.
Read Daniel Denison Whedon on 2 Chronicles 26 →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
God helped him against the Philistines, against the Arabs living in Gur-baal, and against the Meunites.
God helped him against the Philistines, and against the Arabians who lived in Gur Baal, and the Meunim.
God helped him against the Philistines, against the Arabs living in Gur-baal, and against the Meunites.
God helped him in his campaigns against the Philistines, the Arabs living in Gur Baal, and the Meunites.
Tyndale line
And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Mehunims.
And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Meunim.
And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Meunim.
And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Mehunims.
And God helped him against ye Philistims, and against the Arabians that dwelt in Gur-baal and Hammeunim.
Strictly literal
And God helped him against the Philistines, and against the Arabians that dwelt in Gur-Baal, and the Maonites.
And God helpeth him against the Philistines, and against the Arabians who are dwelling in Gur-Baal and the Mehunim.
And God helps him against the Philistines, and against the Arabians who are dwelling in Gur-Ba‘al and the Mehunim.
And God helped him against the Philistines, and against the Arabians that dwelt in Gur-ba'al, and the Me'unim.
God helped him against the Philistines, against the Arabians who lived in Gurbaal, and against the Meunites.
From the Latin
And God helped him against the Philistines, and against the Arabians, that dwelt in Gurbaal, and against the Ammonites.
Simplified
God helped him against the Philistines, against the Arabians living in Gurbaal, and against the Meunites.
And God gave him help against the Philistines, and against the Arabians living in Gur-baal, and against the Meunim.
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 generally agree on the wording of this verse, with minor variations in structure. The Septuagint maintains a close correspondence to the Hebrew text, affirming the core message of God's help.
וַיַּעְזְרֵ֨הוּ הָֽאֱלֹהִ֜ים עַל־ פְּלִשְׁתִּ֧ים וְעַל־ הָֽעַרְבִ֛ים הַיֹּשְׁבִ֥ים בְּגוּר־ בָּ֖עַל וְהַמְּעוּנִֽים׃
7 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 2 Chronicles 26:7
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.
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms
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…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פְּלִשְׁתִּי (*pelishtiy*) means 'Philistine' and refers to an inhabitant of Philistia, with roots indicating they are descendants of Mizraim who immigrated from Caphtor. It is derived from the lemma for Philistia, פְּלֶ֫שֶׁת (*peleshet*), and is first mentioned in Genesis 10:14.
פְּלִשְׁתִּי 288 adj.gent. Philistine
base
H6430 פְּלִשְׁתִּי Philistine
6430 Plishtiy pel-ish-tee'
patrial from 6429; a Pelishtite or inhabitant of
Pelesheth:--Philistine.
see HEBREW for 06429
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another spelling of pe.le.shet (פְּלֶ֫שֶׁת "Philistia" H6429)
פְּלִשְׁתִּי (pe.lish.ti) — Philistine.
A Philistine living at the time of the Patriarchs, first mentioned at Gen.10.14;
son of: Casluhim (H3695)
§ Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
פְּלִשְׁתִּי (pe.lish.ti) — (Sea of the) Philistines.
Philistine = "immigrants"
an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan
Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Ngmpa — Noun gentilic · masculine plural absoluteHNgmpa
fi-lis'-tinz, fil'-is-tinz, fil'-is-tinz (pelishtim; Phulistieim, allophuloi):
I. OLD TESTAMENT NOTICES
1. Race and Origin
2. Religion
3. Individual Philistines Mentioned
4. Title of Ruler and Circumcision
5. History in the Old Testament to Death of Saul
6. History Continued to Time of Ahaz
7. Later Notices
II. MONUMENTAL NOTICES
1. Palestinian Excavations
2. Egyptian Monuments
3. Assyrian Texts
III. THE CRETAN THEORY
1. Cherethim and Kretes
2. Caphtor and Keft
IV. DAVID'S GUARDS
1. The "Cherethi" and the "Pelethi" Not Mercenaries
2. Meaning of These Terms
3. Native Hebrews
4. Review
LITERATURE
I. Old Testament Notices.
1. Race and Origin:
The Philistines were an uncircumcised people inhabiting the shore plain between Gezer and Gaza in Southwestern Palestine (see PHILISTIA). The name Palestine itself (Hebrew pelesheth) refers to their country. The word means "migrants," and they came from another country. They…
Philistines
(Gen. 10:14, R.V.; but in A.V., “Philistim”), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are…
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably…
A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.
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
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עֲרָבִי (Arabiy) refers to an Arabian or an inhabitant of Arabia, derived from the root word for Arabia. It can denote both a noun for a steppe-dweller and an adjective describing something as Arabian in an ethnographic context. The entries highlight its connection to the broader category of Arabian identity.
עֲרָבִי n. gent. of foregoing [p.fe.ab] steppe-dweller
base
עַרְבִי adj.gent. Arabian (in strictly ethnographic sense)
base
H6163a עֲרָבִי n. gent. of foregoing [6152a] steppe-dweller H6163b עַרְבִי adj. gent. Arabian (in strictly ethnographic sense)
6163 `Arabiy ar-aw-bee'
or mArbiy {ar-bee'}; patrial from 6152; an Arabian or
inhabitant of Arab (i.e. Arabia):--Arabian.
see HEBREW for 06152
עֲרָבִי (a.ra.vi) — Arab.
Group of a.rav (עֲרָב "Arabia" H6152B)
§ Arabian, of Arabia "mixed"
steppe-dweller
עַרְבִי (ar.vi) — Arabian.
Group of a.rav (עֲרָב "Arabia" H6152B)
§ Arabian, of Arabia "mixed"
an inhabitant of Arabia
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
גּוּר־בָּ֑֫עַל n.pr.loc. (dwelling or Gûr of Baal) 2 Ch 26:7
ref
H1485 גּוּר־בָּ֑֫עַל, גּוּר־בַּעַל
1485 Guwr-Ba`al goor-bah'-al
from 1481 and 1168; dwelling of Baal; Gur- Baal, a place in
Arabia:--Gur-baal.
see HEBREW for 01481
see HEBREW for 01168
גּוּר־בָּ֑֫עַל (gur-ba.al) — Gurbaal.
§ Gur-baal = "dwelling of Baal"
a place in which dwelt Arabians; probably lying between Palestine and the Arabian peninsula
N-proper — Preposition · noun properHR/Npl
Gur
A whelp, a place near Ibleam where Jehu’s servants overtook and mortally wounded king Ahaziah (2 Kings 9:27); an ascent from the plain of Jezreel.
(abode), The going up to, an ascent or rising ground, at which Ahaziah received his death-blow while flying from jehu after the slaughter of Joram. (2 Kings 9:27)
the young of a beast; a whelp
→ The place where Jehu killed Ahaziah 2Ki 9:27
גּוּר־בָּ֑֫עַל n.pr.loc. (dwelling or Gûr of Baal) 2 Ch 26:7
ref
H1485 גּוּר־בָּ֑֫עַל, גּוּר־בַּעַל
1485 Guwr-Ba`al goor-bah'-al
from 1481 and 1168; dwelling of Baal; Gur- Baal, a place in
Arabia:--Gur-baal.
see HEBREW for 01481
see HEBREW for 01168
גּוּר־בָּ֑֫עַל (gur-ba.al) — Gurbaal.
§ Gur-baal = "dwelling of Baal"
a place in which dwelt Arabians; probably lying between Palestine and the Arabian peninsula
HNpl — Noun properHNpl
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
The Hebrew word מְעוּנִים (Meunim) refers to the Meunites, a group of people likely descended from the Canaanites, specifically from a figure named Meun. They are mentioned in the context of living south of Canaan and possibly as returning exiles. The term appears in the Old Testament, notably in 1 Chronicles 4:41 and Ezra 2:50.
מְעוּנִים n.pr.gent. Mᵉ‛unim, Mᵉ‛unites;—a people S. (SE ?) of Canaan
base
H4586 מְעוּנִים, מְעוּנָי, מְעִינִי
4586 M`uwniy meh-oo-nee'
or Msiyniy {meh-ee-nee'}; probably patrial from 4584; a
Meunite, or inhabitant of Maon (only in
plural):--Mehunim(-s), Meunim.
see HEBREW for 04584
מְעוּנִים (me.u.ni) — Meunite.
People descended from Meunit(?) of the Canaanites, first mentioned at 1Ch.4.41
Also named: am.mo.ni (עַמּוֹנִי "Meunite" H5984)
§ Mehunim or Meunim = "habitations"
1) a people who lived south of Canaan
2) a group of returning exiles, perhaps descendants of 1
מְעוּנִים (me.u.ni) — Meunim.
People descended from Mehun(?), first mentioned at Ezr.2.50
§ Mehunim or Meunim = "habitations"
1) a people who lived south of Canaan
2) a group of returning exiles, perhaps descendants of 1
Conj | Art | Ngmpa — Conjunction · particle · noun properHC/Td/Npl