Joshua 10:5 — Word Study

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.

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.

Jerusalem

Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.

(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…

The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…

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.

Hebron

A community; alliance. (1.) A city in the south end of the valley of Eshcol, about midway between Jerusalem and Beersheba, from which it is distant about 20 miles in a straight line. It was built “seven years before Zoan in Egypt” (Gen. 13:18; Num. 13:22). It still exists under the same name, and is one of the most ancient cities in the world. Its earlier name was Kirjath-arba (Gen. 23:2; Josh. 14:15; 15:3). But “Hebron would appear to have been the original name of the city, and it was not till after Abraham’s stay there that it received the name Kirjath-arba, who [i.e., Arba] was not the founder but the conqueror of the city, having led thither the tribe of the…

(alliance). The third son of Kohath, who was the second son of Levi. (Exodus 6:18; Numbers 3:19; 1 Chronicles 6:2,18; 23:12) He was the founder of a family of Hebronites, (Numbers 3:27; 26:58; 1 Chronicles 26:23,30,31), or Bene-Hebron. (1 Chronicles 15:9; 23:19) A city of Judah, (Joshua 15:54) situated among the mountains, (Joshua 20:7) 20 Roman miles south of Jerusalem, and the same distance north of Beersheba. Hebron is one of the most ancient cities in the…

One of the most ancient cities of Canaan, being built seven years before Tanis, the capital of Lower Egypt, Nu 13:22. It was anciently called Kirjath-arba, (see ARBA,) and Mamre, and was a favorite residence of the patriarchs Abraham, Isaac, and Jacob. Here too they were buried, Ge 14:13-24 23:2-19 35:27. Under Joshua and Caleb the Israelites conquered it from the Canaanites and Anakim, and it was afterwards made a Levitical city of refuge, Jos 14:13-15 15:13 21:11,13 Jud 1:10,20. It was David’s seat of government during the seven years when he reigned over Judah only, 2Sa 2:3 5:5. Here Absalom raised the standard of…

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.

jar'-muth (yarmuth:

(1) A city of the Canaanites in the Shephelah (Jos 15:35) of Judah whose "king," Piram, joined the league of the "five kings" against Joshua (Jos 10:3-5), was defeated at Gibeon and slain at Makkedah (10:23). One of the 31 "kings" defeated in Joshua' s campaign (Jos 12:11). In Jos 15:35 it is mentioned in conjunction with Adullam, Socoh and Azekah, and in Ne 11:29 with Zorah, Zanoah and Adullam. Cheyne (Encyclopedia Biblica) suggests that the "Maroth" of Mic 1:12 may be a copyist's error for Jarmuth. In Eusebius, Onomasticon (OS2 132 31; 266 38)…

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.

la'-kish (lakhish; Septuagint Lachis (Jos 15:39), Maches):

1. Location:

A town in the foothills of the Shephelah on the border of the Philistine plain, belonging to Judah, and, from the mention of Eglon in connection with it, evidently in the southwestern portion of Judah's territory. Eusebius, Onomasticon locates it 7 miles from Eleutheropolis (Beit Jibrin) toward Daroma, but as the latter place is uncertain, the indication does not help in fixing the site of Lachish. The city seems to have been abandoned about 400 BC, and this circumstance has rendered the identification of the site difficult. It was formerly fixed at Umm Lakis, from the similarity of the name and because it was in the region that the Biblical references to Lachish seem to indicate, but the mound called Tell el-Hesy is now generally accepted as the site. This was…

Lachish

Impregnable, a royal Canaanitish city in the Shephelah, or maritime plain of Palestine (Josh. 10:3, 5; 12:11). It was taken and destroyed by the Israelites (Josh. 10:31-33). It afterwards became, under Rehoboam, one of the strongest fortresses of Judah (2 Chr. 10:9). It was assaulted and probably taken by Sennacherib (2 Kings 18:14, 17; 19:8; Isa. 36:2). An account of this siege is given on some slabs found in the chambers of the palace of Koyunjik, and now in the British Museum. The inscription has been deciphered as follows:, “Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne…

(invincible), a city lying south of Jerusalem, on the borders of Simeon, and belonging to the Amorites, the king of which joined with four others, at the invitation of Adonizedek king of Jerusalem, to chastise the Gibeonites for their league with Israel. (Joshua 10:3,5) They were routed by Joshua at Beth-horon, and the king of Lachish fell a victim with the others under the trees at Makkedah. ver. (Joshua 10:26) The destruction of the town shortly followed the death of the king. vs. (Joshua 10:31-33) In the special statement that the attack lasted two days, in contradistinction to the other cities which were taken in one (see ver. 35), we gain our first glimpse of that strength of position for which Lachish was afterward…

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.

On

Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…

(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…

gib'-e-un (gibh`on): One of the royal cities of the Hivites (Jos 9:7). It was a greater city than Ai; and its inhabitants were reputed mighty men (Jos 10:2). It fell within the territory allotted to Benjamin (Jos 18:25), and was one of the cities given to the Levites (Jos 21:17).

1. The Gibeonites:

By a stratagem the Gibeonites secured for themselves and their allies in Chephirah, Beeroth and Kirjath-jearim immunity from attack by the Israelites. Terrified by the fate of Jericho and Ai, a company disguised as ambassadors from a far country, their garments and shoes worn, and their provisions moldy as from the length of their journey, went to Joshua at Gilgal, and persuaded…

Gibeon

Hill-city, “one of the royal cities, greater than Ai, and all the men thereof were mighty” (Josh. 10:2). Its inhabitants were Hivites (11:19). It lay within the territory of Benjamin, and became a priest-city (18:25; 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem.

A deputation of the Gibeonites, with their allies from three other cities (Josh. 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan (Ex. 23:32…

War

The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.

In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…

The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;

One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.

By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,