Ezekiel 25:15 — Word Study
WLCכֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה יַ֛עַן עֲשׂ֥וֹת פְּלִשְׁתִּ֖ים בִּנְקָמָ֑ה וַיִּנָּקְמ֤וּ נָקָם֙ בִּשְׁאָ֣ט בְּנֶ֔פֶשׁ לְמַשְׁחִ֖ית אֵיבַ֥ת עוֹלָֽם׃
BSAThis is whatkôh the LordʼĂdônây [Adonay, the sovereign Master] GODYᵉhôvih [Yehovah] saysʼâmar■ Becauseyaʻan the PhilistinesPᵉlishtîy [a people-group from Philistia, with a history of conflict] actedʻâsâh in vengeancenᵉqâmâh [took revenge with, punishment, retribution] takingnâqam▸ vengeancenâqâm [revenge, punishment] with maliceshᵉʼâṭ [hatred, spite] of soulnephesh [the inner being, the heart] to destroy [Judah]mashchîyth [bring to ruin, annihilate, the southern kingdom of Israel, God's chosen people] with ancientʻôwlâm [long-standing, perpetual] hostilityʼêybâh [enmity, hatred]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֤ה | thus | Adverb |
| אָמַר֙ | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֔ה | Yahweh | Noun proper |
| יַ֛עַן | because | Conjunction |
| עֲשׂ֥וֹת | acted | Verb, Qal, infinitive construct common |
| פְּלִשְׁתִּ֖ים | [the] Philistines | Noun gentilic, masculine plural absolute |
| בִּנְקָמָ֑ה | in vengeance | Preposition, noun common feminine singular absolute |
| וַיִּנָּקְמ֤וּ | and they avenged themselves | Verb, Niphal, sequential imperfect third person masculine plural |
| נָקָם֙ | vengeance | Noun common, masculine singular absolute |
| בִּשְׁאָ֣ט | with scorn | Preposition, noun common masculine singular absolute |
| בְּנֶ֔פֶשׁ | in [the] self | Preposition, noun common feminine singular absolute |
| לְמַשְׁחִ֖ית | to destruction | Preposition, noun common masculine singular absolute |
| אֵיבַ֥ת | enmity of | Noun common, feminine singular construct |
| עוֹלָֽם׃ | antiquity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is what the Lord GOD says: ‘Because the Philistines acted in vengeance, taking vengeance with malice of soul to destroy Judah with ancient hostility, |
| KJV | ¶ Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred; |
| ASV | Thus saith the Lord Jehovah: Because the Philistines have dealt by revenge, and have taken vengeance with despite of soul to destroy with perpetual enmity; |
| YLT | Thus said the Lord Jehovah: Because of the doings of the Philistines in vengeance, And they take vengeance with despite in soul, To destroy — the enmity age-during! |
| WEB | “‘The Lord Yahweh says: “Because the Philistines have taken revenge, and have taken vengeance with contempt of soul to destroy with perpetual hostility,” |
| BBE | This is what the Lord has said: Because the Philistines have taken payment, with the purpose of causing shame and destruction with unending hate; |
Where they part company is נָקָם — see How Translations Differ.
The main clause is supported by a cause clause and two additional phrases that elaborate on the nature of the Philistines' actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָשָׂה
verbאָמַר
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 — Ezekiel 25:15
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 Judgment Against the Philistinesgenerated
Ezekiel 25:15 presents God's pronouncement against the Philistines, highlighting their malicious intent to destroy Judah. This passage emphasizes the longstanding enmity between the Philistines and the Israelites, setting the stage for divine retribution as seen in the surrounding verses, particularly Ezekiel 25:14 and Ezekiel 25:16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 25:6–12 | For this is what the Lord GOD says: ‘Because you clapped your hands and stomped your feet and rejoiced over the land of Israel with a heart full of contempt, |
| 2 | Isaiah 14:29–31 | 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. |
| 3 | Jeremiah 25:20 | all the mixed tribes; all the kings of Uz; all the kings of the Philistines: Ashkelon, Gaza, Ekron, and the remnant of Ashdod; |
| 4 | Jeremiah 47:1–7 | This is the word of the LORD that came to Jeremiah the prophet about the Philistines before Pharaoh struck down Gaza. |
| 5 | Joel 3:4–21 | Now what do you have against Me, O Tyre, Sidon, and all the regions of Philistia? Are you rendering against Me a recompense? If you retaliate against Me, I will swiftly and speedily return your recompense upon your heads. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — נָקָם, bish.'Atgenerated
The noun נָקָם (na.kam) means vengeance or revenge, derived from the root indicating the act of avenging. It encompasses the concept of divine retribution, particularly in contexts where justice is sought against wrongdoers.
In this verse, it conveys the Philistines' intent to avenge themselves against Judah, which is met with God's promise of judgment. The use of this term underscores the severity of their actions and the seriousness of the consequences they will face.
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 finite verb אָמַר (he says) governs the entire verse, with a noun phrase as the subject and several clauses detailing the Philistines' actions and God's response. The structure emphasizes the prophetic declaration as a central theme.
The word order places the subject פְּלִשְׁתִּ֖ים (the Philistines) prominently, highlighting their role in the action that prompts God's judgment.
Septuagint Backgroundgenerated
The Septuagint translates נָקָם as ἐκδίκησιν (ekdikēsin), which emphasizes the aspect of justice and retribution in the context of divine punishment. This choice reflects a broader interpretation of vengeance as not merely personal but as a divine act of justice.
This rendering suggests a focus on the consequences of the Philistines' actions rather than their motivations, aligning with the broader themes of justice found throughout the Septuagint.
In plain words — the whole versegenerated
Ezekiel 25:15 states that the Lord God declares judgment on the Philistines for their vengeful actions against Judah. They acted with malice and hostility, seeking to destroy God's people, which prompts God's response of vengeance against them.
Frequently Asked Questionsgenerated
It indicates that the Philistines sought to take revenge against Judah, driven by deep-seated hostility.
This phrase highlights the intense hatred and spite that motivated the Philistines' actions against Judah.
God promises to stretch out His hand against the Philistines, indicating a forthcoming divine judgment.
It reflects the recurring theme of divine justice and retribution against nations that oppose God's people.
Reflection Questionsgenerated
- In what ways do I see hostility manifest in my own life or community, and how can I respond?
- How can I ensure that my actions are motivated by justice rather than vengeance?
- What does this passage teach about God's response to injustice?
- How can I reflect on the consequences of my actions in light of God's justice?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the Lord's declaration regarding the Philistines' vengeful actions and their ancient enmities.
Thus says the Lord God: Because the Philistines acted in vengeance, and took revenge with wholehearted malice, and filled ancient enmities;Early Church Fathers on Ezekiel 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 25:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord God,.... Once more, and concerning another enemy of the people of Israel, and who had been of old an implacable one: because the Philistines have dealt by revenge: for what they
Read John Gill on Ezekiel 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred; Because the Philistines have dealt by
Read Robert Jamieson on Ezekiel 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Philistines; next neighbours to the Jews, between whom many quarrels, wars, and mutual spoil, slaughter, and injuries happened, as ever among borderers, who make all their own they can catch. Have dealt by revenge; took the opportunity to revenge themselves when the Jews were weak and low. With a despiteful heart; with hatred to them, and contempt of them. To destroy it for the old hatred: this tells us what their hatred appeared in, it was a hatred to the name and being of Israel, they would cut them off, as , with a perpetuated, endless enmity pursuing them.
Read Matthew Poole on Ezekiel 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 25:15 Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy [it] for the old hatred;Ver. 15. Because the Philistines have dealt by revenge.] See on Ezekiel 25:12-13. Heathens thought revenge lawful, and tallying of injuries to be but justice. But Christianity teacheth us that non minus mali est referre iniuriam, quam inferre, For the old hatred.] The Philistines were of the old inhabitants the Canaanites, and kept up a deadly feud. Lactant.
Read John Trapp on Ezekiel 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The Philistines.—The historical books of the Old Testament are almost a continuous record of the hostility of the Philistines. At times they held the greater part of the land of Israel in subjection, and at times were subdued in their turn. Although belonging to another branch of the Hamitic family, their land was included with that of the Canaanites in the territory to be given to the Israelites (Joshua 13:2-3). It was never, however, occupied by them, although the cities were fortified and garrisoned by some of the kings. The land lay along the coast of the Mediterranean, on the highway between Egypt and Assyria and Chaldæa, and consequently, in the struggles of those nations with…
Read Charles John Ellicott on Ezekiel 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Because the Philistines] They were as inimical to the Jews as the Ammonites, c., were. Nebuchadnezzar punished them because they had assisted the Tyrians during the time he was besieging their city. I will cut off the Cherethims] 2 Samuel 8:18. The remnant of the sea coasts.] The different seignories of the Philistines inhabited the coast of the Mediterranean Sea, from Judea to Egypt. For other matters relative to these prophecies, see the passages in the margin.
Read AdamClarke on Ezekiel 25 →CambridgeThe Cambridge Bible for Schools and Colleges15–17. Prophecy against the Philistines 15. with a despiteful heart] Lit. with despite in soul, as Ezekiel 25:6, i.e. the deepest despite of heart, chaps. Ezekiel 16:57, Ezekiel 36:5. destroy it for the old hatred] Rather: to destroy with perpetual hatred, cf. Ezekiel 35:5; Amos 1:11. The power of the Philistines was conclusively broken by David, but references to their rancour and injuriousness when opportunity occurred run through all the literature of Israel, Amos 1:6 seq.; Isaiah 9:12; Zephaniah 2:5; Obadiah 1:19; Joe 3:4; Zechariah 9:5.
Read Cambridge on Ezekiel 25 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Philistines occupying lands to the south of Judah were a Hamite race Genesis 10:14, but of a different branch from the Canaanites. They were a powerful people never dispossessed by the Israelites Joshua 13:3.
Read Albert Barnes on Ezekiel 25 →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
This is what the Lord GOD says: ‘Because the Philistines acted in vengeance, taking vengeance with malice of soul to destroy Judah with ancient hostility,
“‘The Lord Yahweh says: “Because the Philistines have taken revenge, and have taken vengeance with contempt of soul to destroy with perpetual hostility,”
This is what the Lord GOD says: ‘Because the Philistines acted in vengeance, taking vengeance with malice of soul to destroy Judah with ancient hostility,
“This is what the sovereign Lord says: ‘The Philistines have exacted merciless revenge, showing intense scorn in their effort to destroy Judah with unrelenting hostility.
Tyndale line
¶ Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred;
Thus saith the Lord Jehovah: Because the Philistines have dealt by revenge, and have taken vengeance with despite of soul to destroy with perpetual enmity;
Thus saith the Lord GOD: Because the Philistines have dealt by revenge, and have taken vengeance with despite of soul to destroy it with perpetual enmity;
Thus saith the Lord GOD; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred;
Thus sayth the Lord God, Because the Philistims haue executed vengeance, and reuenged themselues with a despitefull heart, to destroy it for the olde hatred,
Strictly literal
Thus saith the Lord Jehovah: Because the Philistines have dealt by revenge, and have taken vengeance with despite of soul, to destroy, from old hatred;
Thus said the Lord Jehovah: Because of the doings of the Philistines in vengeance, And they take vengeance with despite in soul, To destroy — the enmity age-during!
Thus said Lord YHWH: Because of the doings of the Philistines in vengeance, || And they take vengeance with despite in soul, || Destruction [with] continuous enmity,
Thus hath said the Lord Eternal, Because the Philistines have acted in revenge, and have taken vengeance with derision in their soul, to destroy out of ancient enmity:
The Lord Yahweh says this, 'The Philistines have taken vengeance with malice and from within themselves they tried to destroy Judah again and again.
From the Latin
Thus saith the Lord God: Because the Philistines have taken vengeance, and have revenged themselves with all their mind, destroying and satisfying old enmities:
Simplified
This is what the Lord God says: Because the Philistines in their hatred repeatedly took revenge on Judah, trying to destroy the people,
This is what the Lord has said: Because the Philistines have taken payment, with the purpose of causing shame and destruction with unending hate;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with 11 of the 15 words matched. However, the Septuagint's word order and specific phrasing differ from the Hebrew, reflecting its own interpretive choices.
כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה יַ֛עַן עֲשׂ֥וֹת פְּלִשְׁתִּ֖ים בִּנְקָמָ֑ה וַיִּנָּקְמ֤וּ נָקָם֙ בִּשְׁאָ֣ט בְּנֶ֔פֶשׁ לְמַשְׁחִ֖ית אֵיבַ֥ת עוֹלָֽם׃
11 of the 15 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 Ezekiel 25:15
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
יַעַן (ya`an) is primarily a conjunction or preposition meaning 'because' or 'on account of.' It conveys purpose or intention, indicating reasons or causes in sentences. The entries consistently emphasize its use in this context, with no significant disagreement among lexicons.
יַעַן 95 prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
base
H3282 יַעַן prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
3282 ya`an yah'-an
from an unused root meaning to pay attention; properly, heed;
by implication, purpose (sake or account); used adverbially to
indicate the reason or cause:--because (that), forasmuch (+
as), seeing then, + that, + wheras, + why.
יַעַן (ya.an) — because.
conj
1) because, therefore, because that, on account of
prep
2) because of, on account of
3) why (with interrogative pron)
Conj — ConjunctionHC
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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.
נְקָמָה (nqamah) refers to vengeance or avengement, stemming from the related word נָקָם (naqam). It encompasses the act of seeking revenge, whether by God, Israel, or their enemies. The term appears in contexts involving divine or national retribution.
נְקָמָה n.f. vengeance
base
H5360 נְקָמָה
5360 nqamah nek-aw-maw'
feminine of 5359; avengement, whether the act of the
passion:--+ avenge, revenge(-ing), vengeance.
see HEBREW for 05359
נְקָמָה (ne.qa.mah) — vengeance.
1) vengeance
1a) vengeance (by God, by Israel, by enemies of Israel)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
נָקָם (naqam) means vengeance and is derived from the root word נָקַם (naqam). It encompasses the idea of revenge, particularly in contexts involving divine retribution or actions taken by figures like Samson and the enemies of Judah.
נָקָם n.m. vengeance
base
H5359 נָקָם vengeance
5359 naqam naw-kawm'
from 5358; revenge:--+ avenged, quarrel, vengeance.
see HEBREW for 05358
נָקָם (na.qam) — vengeance.
1) vengeance
1a) vengeance (by God, by Samson, by enemies of Judah)
N-ms — Noun common · masculine singular absoluteHNcmsa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
שְׁאָט (she'at) refers to scorn or contempt, derived from a root meaning to push aside. The term is used in contexts that convey disdain or disregard.
שְׁאָט n.[m.] despite, contempt
base
H7589 שְׁאָט
7589 sh'at sheh-awt'
from an unused root meaning to push aside;
contempt:--despite(-ful).
שְׁאָט (she.at) — scorn.
despite, contempt
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
skorn: Fox Talbot connects this English word with the Danish skarn, "dirt," "ordure" "mud," "mire." As distinguished from such words as "mock," "deride," "scoff," all of which refer specifically to the various ways in which scorn finds outward expression, scorn itself denotes a subjective state or reaction.
Further, this state or reaction is not simple but complex. It includes a sense of superiority, resentment, and aversion. This reaction occurs when one is confronted with a person or a proposition that by challenging certain things for itself evokes a vivid sense of one's own superiority and awakens mingled resentment, repulsion and contempt by the hollowness of its claims and its intrinsic inferiority or worse. Scorn is a hotter, fiercer emotion than disdain or contempt. It is obvious that scorn may--indeed, it not uncommonly does--arise in connection with an not grounded, arrogant…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs — Preposition · noun common feminine singular absoluteHR/Ncfsa
מַשְׁחִית (mashchiyth) refers to ruin or destruction. It is derived from the root meaning to destroy and can denote both literal destruction and figurative corruption. The entries consistently emphasize its association with destructive outcomes.
מַשְׁחִית n.[m.] ruin, destruction
base
H4889 מַשְׁחִית ruin, destruction
4889 mashchiyth mash-kheeth'
from 7843; destructive, i.e. (as noun) destruction, literally
(specifically a snare) or figuratively
(corruption):--corruption, (to) destroy(-ing), destruction,
trap, X utterly.
see HEBREW for 07843
מַשְׁחִית (mash.chit) — destruction.
ruin, destruction
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
אֵיבָה ('eybah) means enmity or hostility, derived from the root word associated with hatred. The entries consistently emphasize its meaning as a form of animosity, with no significant disagreement among lexicons.
אֵיבָה n.f. enmity
base
H342 אֵיבָה enmity
342 'eybah ay-baw'
from 340; hostility:--emnity, hatred.
see HEBREW for 0340
אֵיבָה (e.vah) — enmity.
enmity, hatred
N-fs — Noun common · feminine singular constructHNcfsc
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa