Amos 1:7 — Word Study
WLCוְשִׁלַּ֥חְתִּי אֵ֖שׁ בְּחוֹמַ֣ת עַזָּ֑ה וְאָכְלָ֖ה אַרְמְנֹתֶֽיהָ׃
BSASo I will sendshâlach [dispatch, to depart] fireʼêsh [burning, flame] upon the wallschôwmâh [fortifications, strong defenses] of GazaʻAzzâh [Azzah, the strong city] to consumeʼâkal [devour, burn up] its citadelsʼarmôwn [high palaces, fortresses of strength]
| Greek | English | Parsing |
|---|---|---|
| וְשִׁלַּ֥חְתִּי | and I will send forth | Verb, Piel, sequential perfect first person common singular |
| אֵ֖שׁ | a fire | Noun common, both singular absolute |
| בְּחוֹמַ֣ת | on [the] wall of | Preposition, noun common feminine singular construct |
| עַזָּ֑ה | Gaza | Noun proper |
| וְאָכְלָ֖ה | and it will consume | Verb, Qal, sequential perfect third person feminine singular |
| אַרְמְנֹתֶֽיהָ׃ | fortresses its | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I will send fire upon the walls of Gaza, to consume its citadels. |
| KJV | But I will send a fire on the wall of Gaza, which shall devour the palaces thereof: |
| ASV | But I will send a fire on the wall of Gaza, and it shall devour the palaces thereof. |
| YLT | And I have sent a fire against the wall of Gaza, And it hath consumed her palaces; |
| WEB | but I will send a fire on the wall of Gaza, and it will devour its palaces. |
| BBE | And I will send a fire on the wall of Gaza, burning up its great houses: |
Where they part company is in the rendering of אָכְלָ֖ה — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate phrases, clarifying the action and its purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 — Amos 1:7
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 — Judgment Against Gazagenerated
Amos 1:7 is a proclamation of judgment against Gaza for its transgressions, emphasizing the consequences of their actions. This verse illustrates God's anger towards the injustices committed by the Philistines and serves as a warning to other nations. The surrounding verses provide context for the severity of the judgment, showing a pattern of divine retribution for wrongdoing, as seen in the judgments against other nations mentioned in Amos 1:6 and 1:8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:35–41 | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| 2 | Psalm 75:7–8 | but it is God who judges; He brings down one and exalts another. |
| 3 | Psalm 94:1–5 | O LORD, God of vengeance, O God of vengeance, shine forth. |
| 4 | Zephaniah 2:4 | For Gaza will be abandoned, and Ashkelon left in ruins. Ashdod will be driven out at noon, and Ekron will be uprooted. |
| 5 | Romans 12:19 | Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: “Vengeance is Mine; I will repay, says the Lord.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שִׁלַּ֥חְתִּי, ve.shi.Lach.tigenerated
The word שָׁלַח (shalach) is a verb meaning 'to send' and is in the Piel stem, indicating a more intense action, here rendered as 'I will send forth.' The parsing shows it is in the sequential perfect tense, first person common singular, indicating a completed action that affects the future.
This verb conveys the idea of dispatching something with purpose. In this context, it reflects God's authoritative command to send fire, symbolizing judgment and destruction upon Gaza.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase send fire.
Sentence Structuregenerated
The main verb שִׁלַּ֥חְתִּי (I will send forth) governs the entire sentence, with a prepositional phrase indicating the target of the action and a noun phrase describing what will be consumed. The structure emphasizes the action of sending fire as the focal point of the verse.
The prepositional phrase בְּחוֹמַ֣ת (on the wall of) specifies the location, while the noun phrase אַרְמְנֹתֶֽיהָ (its citadels) serves as the object of the verb, indicating what is to be destroyed.
Septuagint Backgroundgenerated
The Septuagint translates שִׁלַּ֥חְתִּי as ἐχαποστελῶ, which means 'I will send away' or 'dispatch.' This choice suggests a focus on the act of sending with a sense of authority.
The Greek word πῦρ (fire) corresponds directly to the Hebrew אֵשׁ, maintaining the same imagery of destruction and divine judgment.
In plain words — the whole versegenerated
Amos 1:7 states that God will send fire upon the walls of Gaza to destroy its strongholds. This judgment is a response to the wrongdoings of the people of Gaza, illustrating God's authority and power over nations.
Frequently Asked Questionsgenerated
The fire symbolizes God's judgment and anger against Gaza for its transgressions.
Gaza is being judged for its actions, specifically for exiling a population and committing injustices, as mentioned in the surrounding verses.
Citadels are strongholds or fortresses, representing the power and security of a city. Their destruction signifies a severe loss of strength and protection.
This verse is part of a broader message in Amos where God declares judgment on multiple nations for their sins, showing that no nation is beyond accountability.
Reflection Questionsgenerated
- What does this verse teach us about God's view of justice and judgment?
- How can we apply the lessons of accountability from this verse to our own lives?
- In what ways do we see God's judgment manifesting in the world today?
- What does the imagery of fire evoke for you in the context of divine judgment?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 1:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I will send a fire on the wall of Gaza,.... An enemy that shall pull down and destroy the walls of it: this was fulfilled in the times of Uzziah, under whom Amos prophesied; and very likely in a
Read John Gill on Amos 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I will send a fire on the wall of Gaza, which shall devour the palaces thereof: But I will send a fire on the wall of Gaza - i:e., the flame of war (Numbers 21:28; Isaiah 26:11, "The fire of thine enemies shall devour them").
Read Robert Jamieson on Amos 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will send a fire; see ; desolating judgments, expressed here by fire. On the wall; which was strong, and a mighty defence to the city; this only mentioned, but all the power and strength of Gaza, and of whole Palestina, is here included, and the judgment denounced is here intended against all the munitions of that people: Gaza: see . Devour: see . The palaces thereof: see . What is here foretold was fulfilled partly by Uzziah, , and partly by Hezekiah, , and partly by Sennacherib, .
Read Matthew Poole on Amos 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 1:7 But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:Ver. 7. But I will send a fire] i.e. an enemy, saith Drusius, which, as a fire, shall consume all. This was fulfilled by Uzziah, 2 Chronicles 26:6, whence it was afterward called "Gaza, which is desert," Acts 8:26. Which shall devour the palaces thereof] Built likely in the blood of the poor afflicted, and having sin at the bottom, which blew up all at length, as the voice from heaven said to Phocas, who likewise laid his foundation in blood.
Read John Trapp on Amos 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersCURSE ON . (6-8) The marginal reading is more literal, and points to the special bitterness of the proceedings of Philistia, here represented by Gaza as the principal city (comp. 2 Chronicles 21:16-17, which implies a veritable sack of Jerusalem). The extreme barbarity from which Judah suffered was that her children were delivered up to the implacable enemy Edom. (Comp. the language of Joe 3:4-6.) This may have occurred in the border warfare, in which defenceless Judæan villages were overpowered, and the inhabitants sold to the Oriental tribes through the medium of the Edomites. The utter fall of Philistian independence is depicted (comp. Amos 6:2). The cities here mentioned are often…
Read Charles John Ellicott on Amos 1 →CambridgeThe Cambridge Bible for Schools and Colleges7. But I will send a fire &c.] The verse is framed exactly as Amos 1:4. Wall, with allusion to Gaza’s being a stronghold.
Read Cambridge on Amos 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut - Literally, “and.” Thus had Gaza done, and thus would God do; “I will send a fire upon Gaza.” The sentence on Gaza stands out, probably in that it was first in power and in sin.
Read Albert Barnes on Amos 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-8. The sin and punishment of Philistia. Three… four — See on Amos 1:3.Gaza — The southernmost city of Philistia and splendidly located for trade; about fifty miles southwest of Jerusalem, and three miles from the sea.
Read Daniel Denison Whedon on Amos 1 →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
So I will send fire upon the walls of Gaza, to consume its citadels.
but I will send a fire on the wall of Gaza, and it will devour its palaces.
So I will send fire upon the walls of Gaza, to consume its citadels.
So I will set Gaza’s city wall on fire; fire will consume her fortresses.
Tyndale line
But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
But I will send a fire on the wall of Gaza, and it shall devour the palaces thereof.
But I will send a fire on the wall of Gaza, and it shall devour the palaces thereof:
But I will send a fire on the wall of Gaza, which shall devour its palaces:
Therefore will I sende a fire vpon the walles of Azzah, and it shall deuoure the palaces thereof.
Strictly literal
And I will send a fire on the wall of Gazah, and it shall devour the palaces thereof.
And I have sent a fire against the wall of Gaza, And it hath consumed her palaces;
And I have sent a fire against the wall of Gaza, || And it has consumed her palaces;
And I will send a fire against the wall of Gazzah, which shall devour her palaces;
I will send fire on the walls of Gaza, and it will devour her fortresses.
From the Latin
And I will send a fire on the wall of Gaza, and it shall devour the houses thereof.
Simplified
So I will send down fire on the walls of Gaza and burn up its fortresses.
And I will send a fire on the wall of Gaza, burning up its great houses:
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 matches the Septuagint closely, with all six words corresponding directly. The Dead Sea Scrolls show some variations, with one scroll having only part of the verse intact, indicating a loss of text but no significant variation in meaning.
וְשִׁלַּ֥חְתִּי אֵ֖שׁ בְּחוֹמַ֣ת עַזָּ֑ה וְאָכְלָ֖ה אַרְמְנֹתֶֽיהָ׃
6 of the 6 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.
[ושלחתי] [אש] [בחומת] עזה [ואכלה] [ארמנתי׳ה]
1 word on the leather — 5 supplied entire by an editor.
[ושלחתי] אש [בחומת] [עזה] ב
5 words of the verse are on this fragment — 3 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 Amos 1:7
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.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
עַזָּה (Azzah) refers to Gaza, a significant Philistine city located in the southwest of Palestine. The word is derived from a root meaning 'strong.' It is noted in various lexicons as a proper noun, specifically identifying this ancient location.
עַזָּה n.pr.loc. Gaza;—Philistine city, southernmost of the famous five cities
base
H5804 עַזָּה Gaza
5804 `Azzah az-zaw'
feminine of 5794; strong; Azzah, a place in
Palestine:--Azzah, Gaza.
see HEBREW for 05794
עַזָּה (az.zah) — Gaza.
§ Azzah = "the strong"
another name for 'Gaza', a city of the Philistines located in the extreme southwest of Palestine close to the Mediterranean
N-proper — Noun properHNpl
ga'-za (`azzah, "strong"; Septuagint Gaza; Arabic Ghazzeh):
One of the five chief towns of Philistia and probably the oldest, situated near the coast in lat. 31 degrees 30' and about 40 miles South of Jaffa. It is on a hill rising 60 to 200 ft. above the plain, with sand dunes between it and the sea, which is about 2 1/2 miles distant. The plain around is fertile and wells abound, and, being on the border of the desert between Syria and Egypt and lying in the track of caravans and armies passing from one to the other, it was in ancient times a place of importance. The earliest notices of it are found in the records of Egypt.
Thothmes III refers to it in the account of his expedition to Syria in 1479 BC, and it occurs again in the records of the expedition of Seti I in 1313 BC (Breasted, History of Egypt, 285, 409).
Gaza
Called also Azzah, which is its Hebrew name (Deut. 2:23; 1 Kings 4:24; Jer. 25:20), strong, a city on the Mediterranean shore, remarkable for its early importance as the chief centre of a great commercial traffic with Egypt. It is one of the oldest cities of the world (Gen. 10:19; Josh. 15:47). Its earliest inhabitants were the Avims, who were conquered and displaced by the Caphtorims (Deut. 2:23; Josh. 13:2, 3), a Philistine tribe. In the division of the land it fell to the lot of Judah (
(the fortified; the strong) (properly Azzah), one of the five chief cities of the Philistines. It is remarkable for its continuous existence and importance from the very earliest times. The secret of this unbroken history is to be found in the situation of Gaza. It is the last town in the southwest of Palestine, on the frontier towards Egypt. The same peculiarity of situation has made Gaza important in a military sense. Its name means "the strong;" and this was well elucidated in its siege by Alexander the Great, which lasted five months. In the conquest of Joshua the territory of Gaza is mentioned as one which he was not able to subdue. (Joshua 10:41; 11:22; 13:3) It was assigned to the tribe of Judah, (Joshua 15:47) and that tribe did obtain possession of it, (
strong; a goat
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
אַרְמוֹן (armown) refers to a citadel, castle, or palace, indicating a structure that is elevated or fortified. This term is primarily found in the prophetic books of the Old Testament, particularly in Amos and Jeremiah, and it is noted that it was not used before the royal period. The entries consistently emphasize its meanings related to fortifications and royal residences.
אַרְמוֹן n.m. citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
base
H759 אַרְמוֹן citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
759 'armown ar-mone'
from an unused root (meaning to be elevated); a citadel (from
its height):--castle, palace. Compare 2038.
see HEBREW for 02038
אַרְמוֹן (ar.mon) — citadel: palace.
: palace
citadel, palace, fortress
Also means: ar.mon (אַרְמוֹן ": fortress" H0759H)
אַרְמוֹן (ar.mon) — citadel: fortress.
: palace
citadel, palace, fortress
A sub-meaning of ar.mon (אַרְמוֹן ": palace" H0759)
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3fs