Exodus 17:8 — Word Study
WLCוַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־ יִשְׂרָאֵ֖ל בִּרְפִידִֽם׃
BSAAfter this, the AmalekitesʻĂmâlêq [descendants of Esau, enemies of Israel] camebôwʼ▸ [approached, drew near] and attackedlâcham▸ [fought against, made war on] the IsraelitesYisrâʼêl [Jacob's descendants, God's people] at RephidimRᵉphîydîym [a place of rest, a stop in the wilderness]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֖א | and it came | Verb, Qal, sequential imperfect third person masculine singular |
| עֲמָלֵ֑ק | Amalek | Noun proper |
| וַיִּלָּ֥חֶם | and it joined battle | Verb, Niphal, sequential imperfect third person masculine singular |
| עִם־ | with | Preposition |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| בִּרְפִידִֽם׃ | at Rephidim | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After this, the Amalekites came and attacked the Israelites at Rephidim. |
| KJV | ¶ Then came Amalek, and fought with Israel in Rephidim. |
| ASV | Then came Amalek, and fought with Israel in Rephidim. |
| YLT | And Amalek cometh, and fighteth with Israel in Rephidim, |
| WEB | Then Amalek came and fought with Israel in Rephidim. |
| BBE | Then Amalek came and made war on Israel in Rephidim. |
The translations agree on the identification of the Amalekites as the attackers in this verse.
The sentence has a main clause followed by two phrases that provide additional information about the action and location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֲמָלֵק
verbבּוֹא
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 — Exodus 17:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Battle Against Amalekgenerated
Exodus 17:8 describes the Amalekites attacking the Israelites at Rephidim. This event occurs after the Israelites had quarreled and tested the Lord, as noted in the previous verse. The battle signifies a challenge faced by the Israelites during their journey through the wilderness, highlighting their need for divine assistance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 36:12–16 | Additionally, Timna, a concubine of Esau’s son Eliphaz, gave birth to Amalek. These are the grandsons of Esau’s wife Adah. |
| 2 | Numbers 24:20 | Then Balaam saw Amalek and lifted up an oracle, saying: “Amalek was first among the nations, but his end is destruction.” |
| 3 | Deuteronomy 25:17 | Remember what the Amalekites did to you along your way from Egypt, |
| 4 | 1 Samuel 15:2 | This is what the LORD of Hosts says: ‘I witnessed what the Amalekites did to the Israelites when they ambushed them on their way up from Egypt. |
| 5 | 1 Samuel 30:1 | On the third day David and his men arrived in Ziklag, and the Amalekites had raided the Negev, attacked Ziklag, and burned it down. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — עֲמָלֵק, 'a.ma.Lekgenerated
The name עֲמָלֵק (*Amalek*) refers to a descendant of Esau and the ancestor of a tribe known for its hostility towards Israel. Amalek is often seen as a symbol of opposition to God's people.
In this context, the Amalekites' attack represents a direct confrontation with the Israelites, who are depicted as God's chosen people. The verb form indicates that they engaged in battle, emphasizing the active role of Amalek in this conflict.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the verse, consistently identifying the Amalekites as the aggressors against Israel at Rephidim.
Sentence Structuregenerated
The main verb יָּבֹ֖א, it came, governs the sentence, indicating the arrival of the Amalekites. The structure is straightforward, with the subject, Amalek, following the verb and the action of attacking described by another verb.
The sentence flows logically, presenting the action of the Amalekites attacking the Israelites at Rephidim, emphasizing the immediacy of the conflict.
Septuagint Backgroundgenerated
The Septuagint translates יָּבֹ֖א as ἦλθεν (he came), indicating a direct approach. This choice reflects a straightforward narrative style, emphasizing the arrival of the Amalekites without additional commentary.
The Greek term used for the attack is ἐπολέμει, which conveys the idea of engaging in battle, aligning closely with the Hebrew meaning.
In plain words — the whole versegenerated
Exodus 17:8 tells us that the Amalekites came and attacked the Israelites at Rephidim. This event highlights a significant conflict during the Israelites' journey through the wilderness, where they faced enemies and relied on God for support.
Frequently Asked Questionsgenerated
The Amalekites were descendants of Esau and known as enemies of Israel, frequently engaging in conflict with them throughout biblical history.
Rephidim served as a resting place for the Israelites during their journey in the wilderness, making the attack by the Amalekites particularly notable.
The attack by the Amalekites represents a challenge to the Israelites' faith and reliance on God as they journeyed to the Promised Land.
The conflict with Amalek foreshadows future battles faced by Israel and serves as a reminder of the ongoing struggle between God's people and their adversaries.
Reflection Questionsgenerated
- How can I recognize and confront the challenges I face in my own journey of faith?
- What does this passage teach about the importance of relying on God in times of conflict?
- In what ways can I support others who are facing battles in their lives?
- How does understanding the historical context of the Amalekites help me grasp the significance of this event?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in discussing the nature of pride and its opposition to divine law.
There is no vice which the divine law resists more [than pride]. That most proud spirit becomes an obstacle to things above and a mediator to things below.Early Church Fathers on Exodus 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 17:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen came Amalek,.... The Amalekites, who were not the posterity of Amalek, a son of Eliphaz, the son of Esau, by Timna the concubine of Eliphaz, Genesis 36:12 who dwelt in the desert, to the south
Read John Gill on Exodus 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen came Amalek, and fought with Israel in Rephidim. Then came Amalek.
Read Robert Jamieson on Exodus 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen, i.e. when they were upon their march from Rephidim to Horeb, ,18. The ground of the quarrel was the prosecution of the old hatred of Esau a against Jacob, and-the revenging of themselves and their father upon the posterity of Jacob; for which they thought this the fittest season, they being now great and potent people, , and Israel now weak, and unarmed, and dispirited with long servitude.
Read Matthew Poole on Exodus 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 17:8 Then came Amalek, and fought with Israel in Rephidim.Ver. 8. Then came Amalek.] Not having the fear of God before his eyes, but carried on by the ancient enmity: for Amalek was Esau’ s grandchild.
Read John Trapp on Exodus 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Then came Amalek.—The Amalekites had not been previously (except in the anticipatory notice of Gen 14:7) mentioned as a nation. Their name marks them for descendants of Amalek, the grandson of Esau (Genesis 36:12; Genesis 36:16); and it would seem that they early became the predominant people in the Sinaitic peninsula. Balaam speaks of them as “the first of the nations” (Numbers 24:20); and though we do lot meet with the name in the Egyptian records, yet it is probable that they were among the hostile nations whom we find constantly contending with the Egyptians upon their north-eastern frontier. Though Edomitesn they are always regarded as a distinct race, and one especially hostile to…
Read Charles John Ellicott on Exodus 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Then came Amalek, and fought with Israel] The Amalekites seem to have attacked the Israelites in the same way and through the same motives that the wandering Arabs attack the caravans which annually pass through the same desert. It does not appear that the Israelites gave them any kind of provocation, they seem to have attacked them merely through the hopes of plunder. The Amalekites were the posterity of Amalek, one of the dukes of Eliphaz, the son of Esau, and consequently Israel's brother, Genesis 36:15-16. Fought with Israel] In the most treacherous and dastardly manner; for they came at the rear of the camp, smote the hindmost of the people, even all that were feeble behind…
Read AdamClarke on Exodus 17 →CambridgeThe Cambridge Bible for Schools and Colleges8–16. The victory over the Amalekites. The Amalekites were what we should call a nomad Bedawi tribe, who are spoken of as having their home in the desert S. of Palestine: in the ‘Negeb,’ or ‘South,’ of Judah, Numbers 13:29; Numbers 14:25; Numbers 14:43; Numbers 14:45, about Kadesh Genesis 14:7, and in the same neighbourhood in 1 Samuel 15:7; 1 Samuel 27:8; 1 Samuel 30:1 : they corresponded in fact very much to the Azâzimeh tribe, who now inhabit a large part of the elevated limestone plateau, called the Tih, between the mountains of the Sinaitic Peninsula and the Mediterranean Sea. Their appearance here in the Sinaitic Peninsula is not a substantial difficulty: as Di. remarks, ‘a branch of…
Read Cambridge on Exodus 17 →Albert Barnes1798–1870Barnes' Notes on the BibleThen came Amalek - The attack occurred about two months after the Exodus, toward the end of May or early in June, when the Bedouins leave the lower plains in order to find pasture for their flocks on the cooler heights.
Read Albert Barnes on Exodus 17 →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 this, the Amalekites came and attacked the Israelites at Rephidim.
Then Amalek came and fought with Israel in Rephidim.
After this, the Amalekites came and attacked the Israelites at Rephidim.
Amalek came and attacked Israel in Rephidim.
Tyndale line
¶ Then came Amalek, and fought with Israel in Rephidim.
Then came Amalek, and fought with Israel in Rephidim.
Then came Amalek, and fought with Israel in Rephidim.
Then came Amalek, and fought with Israel in Rephidim.
Then came Amalek and fought with Israel in Rephidim.
Strictly literal
And Amalek came and fought with Israel in Rephidim.
And Amalek cometh, and fighteth with Israel in Rephidim,
And Amalek comes, and fights with Israel in Rephidim,
Then came Amalek, and fought with Israel in Rephidim.
Then an army of the Amalek people came and attacked Israel at Rephidim.
From the Latin
And Amalec came, and fought against Israel in Raphidim.
Simplified
Then some Amalekites came and attacked the Israelites at Rephidim.
Then Amalek came and made war on Israel in Rephidim.
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 reads: וַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־ יִשְׂרָאֵ֖ל בִּרְפִידִֽם׃. The Samaritan Pentateuch differs slightly, using רפידים instead of בִּרְפִידִֽם. Other witnesses, including the Dead Sea Scrolls, show varying degrees of preservation, with some words restored by editors.
וַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־ יִשְׂרָאֵ֖ל בִּרְפִידִֽם׃
5 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.
ויבא עמלק וילחם עם ישׂראל ברפידים
1 word differs from the Masoretic Text: רפידים (Rephidim)
[ויבא] [עמלק] [וילחם] [עם] [ישראל] [ברפידים]
nothing on the leather here — 6 supplied entire by an editor.
ויבא עמלך וילחם עם ישראל [ברפדים]
3 words on the leather — 2 partly restored, 1 supplied entire by an editor.
[ויבוא] עמלק [וילחם] [עם] [ישראל] [ברפידם]
1 word on the leather — 5 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 Exodus 17:8
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.
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-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עֲמָלֵק (*Amalek*) refers to a descendant of Esau and his descendants, who are associated with a tribe in southern Canaan. The name is interpreted as meaning 'dweller in a valley.' Amalek is first mentioned in Genesis 36:12, where he is identified as the son of Eliphaz and Timnah.
עֲמָלֵק 39 n.pr.gent. Amalek
base
H6002 עֲמָלֵק Amalek
6002 `Amaleq am-aw-lake'
probably of foreign origin; Amalek, a descendant of Esau;
also his posterity and their country:--Amalek.
עֲמָלֵק (a.ma.leq) — Amalek.
Amalek = "dweller in a valley"
people in southern Canaan
2) descendants of Amalek
Also named: a.ma.le.qi (עֲמָלֵקִי "Amalekite" H6003)
עֲמָלֵק (a.ma.leq) — Amalek.
A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.12;
son of: Eliphaz (H0464) and Timna (H8555);
brother of: Teman (H8487), Omar (H0201), Zepho (H6825), Gatam (H1609), Kenaz (H7073) and Korah (H7141H)
§ Amalek = "dweller in a valley"
1) son of Eliphaz by his concubine Timnah, grandson of Esau, and progenitor of a tribe of people in southern Canaan
2) descendants of Amalek
N-proper — Noun properHNpl
am'-a-lek (`amaleq): The son, by his concubine Timna, of Eliphaz, the eldest son of Esau. He was one of the chiefs (the King James Version dukes) of Edom (Ge 36:12,16). See AMALEKITE.
Amalek
Dweller in a valley, the son of Eliphaz and grandson of Esau (Gen. 36:12; 1 Chr. 1:36); the chief of an Idumean tribe (Gen. 36:16). His mother was a Horite, a tribe whose territory the descendants of Esau had seized.
(dweller in a valley), a son of Eliphaz by his concubine Timnah grandson of Esau, and chieftain ("duke," Authorized Version) of Edom. (Genesis 36:12,16; 1 Chronicles 1:36) (B.C. about 1700.)
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
See WAR.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR — PrepositionHR
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
רְפִידִים (Rphiydiym) refers to Rephidim, a location mentioned in the Exodus narrative. It is described as a station where the Israelites rested during their journey in the wilderness. The name is derived from a root meaning 'rests' or 'stays,' indicating its function as a resting place.
רְפִידִים n.pr.loc. station of Isr. at Exodus (in P)
base
H7508 רְפִידִים station of Isr. at Exodus
7508 Rphiydiym ref-ee-deem'
plural of the masculine of the same as 7507; ballusters;
Rephidim, a place in the Desert:--Rephidim.
see HEBREW for 07507
רְפִידִים (re.phi.dim) — Rephidim.
§ Rephidim = "rests" or "stays" or "resting places"
a station of Israel in the wilderness between Egypt and Sinai
Prep | N-proper — Preposition · noun properHR/Npl
ref'-i-dim (rephidhim, "rests"; Rhaphidin): A station in the Wanderings, between the wilderness of Sin and the wilderness of Sinai (Ex 17:1,8; 19:2; Nu 33:14). The host expected to find water here; to their distress the streams were dry, and water was miraculously provided. Palmer (Desert of the Exodus, 158 ff) states cogent reasons for identifying Rephidim with Wady Feiran. It is the most fertile part of the peninsula, well watered, with a palm grove stretching for miles along the valley. Palmer speaks of passing through the palm grove as a "most delightful" walk; "the tall, graceful trees afforded a delicious shade, fresh water ran at our feet, and, above all, bulbuls flitted from branch to branch uttering their sweet notes." His camp was pitched at "the mouth of Wady `Aleyat…
Rephidim
Supports, one of the stations of the Israelites, situated in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could be found for the people to drink, and in their impatience they were ready to stone Moses, as if he were the cause of their distress. At the command of God Moses smote “the rock in Horeb,” and a copious stream flowed forth, enough for all the people. After this the Amalekites attacked the Israelites while they were here encamped, but they were utterly defeated (Ex. 17:1, 8-16). They were the “first of the nations” to make war against Israel (Num. 24:20).
Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (Ex. 19:1, 2;
(Exodus 17:1,8; 19:2) The name means rests or stays , i.e. resting places. The place lies in the march of the Israelites from Egypt to Sinai. Its site is not certain, but it is perhaps Wady Feiran , a rather broad valley about 25 miles from Jebel Musa (Mount Sinai). Others place it in Wady es Sheikh , an eastern continuation of Feiran, and about 12 miles from Sinai. Here the Israelites fought their first battle and gained their first victory after leaving Egypt, the Amalekites having attacked them; here also the people murmured from thirst, and Moses brought water for them out of the rock. From this murmuring the place was called "Massah" and "Meribah."
An encampment of the Israelites between the wilderness of Sin and mount Sinai, where the people murmured, and God gave them water from the rock. Here also the Amalekites attacked them, and were defeated, Ex 17:1-16. It is thought to have been in the valley now called esh-Sheikh, a day’s march northwest of Sinai, and near the western border of the Horeb group of mountains. SEE SINAI.