Psalms 120:7 — Word Study
WLCאֲֽנִי־ שָׁ֭לוֹם וְכִ֣י אֲדַבֵּ֑ר הֵ֝֗מָּה לַמִּלְחָמָֽה׃
BSAIʼănîy [am for harmony, seeking wholeness] [am in favor of] peaceshâlôwm [shalom, completeness and wellness] but whenkîy I speakdâbar▸ [communicate, share my thoughts] theyhêm [want] warmilchâmâh [are bent towards, have a desire for, battle, conflict]
| Greek | English | Parsing |
|---|---|---|
| אֲֽנִי־ | I | Pronoun |
| שָׁ֭לוֹם | [am] peace | Noun common, masculine singular absolute |
| וְכִ֣י | and that | Conjunction, particle |
| אֲדַבֵּ֑ר | I speak | Verb, Piel, imperfect first person common singular |
| הֵ֝֗מָּה | they | Pronoun |
| לַמִּלְחָמָֽה׃ | [are] for war | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am in favor of peace; but when I speak, they want war. |
| KJV | I am for peace: but when I speak, they are for war. |
| ASV | I am for peace: But when I speak, they are for war. |
| YLT | I [am] peace, and when I speak they [are] for war! |
| WEB | I am for peace, but when I speak, they are for war. |
| BBE | I am for peace: but when I say so, they are for war. |
Translations agree on the meanings of שָׁלוֹם and מִלְחָמָה — see How Translations Differ.
The structure features a main clause followed by two subordinate clauses, illustrating the contrast between the speaker's desire and the response of others.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲנִי
verbדָבַר
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 — Psalms 120:7
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 — A Lament for Peacegenerated
Psalm 120:7 reflects the speaker's internal struggle as they wish for peace in a hostile environment. The surrounding verses illustrate the tension between the speaker's peaceful intentions and the aggressive nature of those around them. This lament highlights the challenges of living in a world where peace is not reciprocated, resonating with themes of conflict found in other psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 34:14 | Turn away from evil and do good; seek peace and pursue it. |
| 2 | Psalm 35:20 | For they do not speak peace, but they devise deceitful schemes against those who live quietly in the land. |
| 3 | Psalm 55:20 | My companion attacks his friends; he violates his covenant. |
| 4 | 2 Samuel 20:19 | I am among the peaceable and faithful in Israel, but you are trying to destroy a city that is a mother in Israel. Why would you swallow up the LORD’s inheritance?” |
| 5 | Matthew 5:9 | Blessed are the peacemakers, for they will be called sons of God. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שָׁלוֹם, Sha.lomgenerated
The Hebrew word שָׁלוֹם (shalom) is a noun that conveys a rich meaning of peace, completeness, and wellness. It is often used to describe not just the absence of conflict but a state of wholeness and harmony in relationships, particularly in the context of God's covenant with His people.
In this verse, שָׁלוֹם emphasizes the speaker's desire for peace amidst a backdrop of hostility. The parsing indicates it is a masculine singular noun, reinforcing its role as a subject of longing in the context of the speaker's plea.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses peace for שָׁלוֹם and war for מִלְחָמָה.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction וְכִ֣י, and that. The first clause states the speaker's position on peace, while the second describes the reaction of those around them when the speaker communicates.
The finite verb אֲדַבֵּ֑ר, I speak, serves as the pivot around which the clauses revolve, indicating the action that triggers the contrasting response of the subjects.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלוֹם as εἰρηνικός, which emphasizes a state of peace but may carry a more contextual nuance in Greek. This choice suggests a focus on the quality of peace rather than its broader implications.
For מִלְחָמָה, the LXX uses ἐπολέμουν, indicating a direct engagement in war, aligning closely with the Hebrew meaning but potentially emphasizing the active nature of conflict.
In plain words — the whole versegenerated
Psalm 120:7 shows the speaker's desire for peace, yet they face hostility from those around them. This verse captures the tension between wanting harmony and experiencing conflict, a common theme in the psalms.
Frequently Asked Questionsgenerated
The speaker expresses a personal commitment to peace and harmony, indicating a desire for goodwill and tranquility.
The others are characterized by a desire for conflict, which contrasts sharply with the speaker's peaceful intentions.
It illustrates the struggle of maintaining peace in a hostile environment, highlighting the difficulties faced by those who seek harmony.
The word 'war' signifies not just physical conflict but also the emotional and relational strife that arises when peace is not reciprocated.
Reflection Questionsgenerated
- In what areas of my life do I seek peace, and how do I respond when faced with conflict?
- How can I embody the spirit of peace in my interactions with others?
- What lessons can I learn from this verse about the challenges of living in a world that often opposes peace?
- How can I support those who are striving for peace in their own lives?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting the speaker's peaceful stance amidst those who oppose peace.
"With them that hated peace, I was peaceful" [Psalms 120:7]. But howsoever ye may hear, most beloved brethren, you will not be able to prove how truly ye sing,Early Church Fathers on Psalms 120 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 120:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI [am for] peace,.... Am wholly peace; a man of peace, as Aben Ezra; of a peaceable disposition, devoted to peace; love it, seek and pursue it, as every good man does, who is called to it, and in
Read John Gill on Psalms 120 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am for peace: but when I speak, they are for war. I (am for) peace: but when I speak, they are for war - Hebrew, 'I peace;' my very nature is peace.
Read Robert Jamieson on Psalms 120 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 120:7 I [am for] peace: but when I speak, they [are] for war.Ver. 7. I am for peace] Heb. I am peace, or peaceable, as far as is possible, Romans 12:18; this was David’ s motto, and must be every man’ s study. But it is not peace, but party, that many men mind, Maxima pars studiorum est studium partium. But when I speak, they are for war] They cry the alarm, being beliosi et bellicosi; salamander like, they live in the fire of contention; scorpion like, they are always putting forth the sting. Their spirits lie like that haven, Acts 27:12, towards the south-west and north-west, two opposite points; neither will they be otherwise, but the more they are sought to the worse they are.…
Read John Trapp on Psalms 120 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) I am for peace.—For the pregnant, “I peace,” see Note, Psalms 109:3. Both pronouns, I and they, are emphatic. No doubt these verses are intended to indicate the nature of the malicious speeches mentioned in Psalms 120:2-3. We imagine Israel in peculiarly difficult political relations under the Persians, possibly very soon after the Return, trying to keep in favour and peace with the ruling powers, but continually drawn into trouble by the jealousy and bitterness of other subject tribes. (See Introduction.)
Read Charles John Ellicott on Psalms 120 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. I am for peace] We love to be quiet and peaceable; but they are continually engaged in excursions of rapine and plunder. It is evident that the psalmist refers to a people like the Scenitae or wandering Arabs, who live constantly in tents, and subsist by robbery; plundering and carrying away all that they can seize. The poor captives wished them to cultivate the arts of peace, and live quietly; but they would hear of nothing but their old manner of life. ANALYSIS OF THE HUNDRED AND TWENTIETH PSALM The psalmist in distress - I. Flees to God by prayer. II. Sets forth the miseries of a foul and deceitful tongue. III. Complains of his banishment. I. 1. He is in distress, and cries to…
Read AdamClarke on Psalms 120 →CambridgeThe Cambridge Bible for Schools and Colleges7. Lit. I am peace: cp. Psalms 109:4, “I am prayer.” but when I speak &c.] If I so much as speak to them, or perhaps, as P.B.V., “speak unto them thereof,” make overtures of friendship, they threaten fiercer hostility.
Read Cambridge on Psalms 120 →Albert Barnes1798–1870Barnes' Notes on the BibleI am for peace - Margin, “A man of peace.” Literally, “I (am) peace.” It is my nature. I desire to live in peace. I strive to do so. I do nothing to provoke a quarrel. I would do anything which would be right to pacify others.
Read Albert Barnes on Psalms 120 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. I am for peace—Hebrew, I peace. I am all peace. See this same form Psalms 109:4. When I speak, they are for war—My pacific words are construed into strategic decoys.
Read Daniel Denison Whedon on Psalms 120 →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
I am in favor of peace; but when I speak, they want war.
I am for peace, but when I speak, they are for war.
I am in favor of peace; but when I speak, they want war.
I am committed to peace, but when I speak, they want to make war.
Tyndale line
I am for peace: but when I speak, they are for war.
I am for peace: But when I speak, they are for war.
I am for peace: but when I speak, they are for war.
I am for peace: but when I speak, they are for war.
I seeke peace, and when I speake thereof, they are bent to warre.
Strictly literal
I [am for] peace; but when I speak, they [are] for war.
I [am] peace, and when I speak they [are] for war!
I—peace, and when I speak they [are] for war!
I am for peace; but when I speak, they are for war.
I am for peace, but when I speak, they are for war.
From the Latin
The Lord keepeth thee from all evil: may the Lord keep thy soul.
Simplified
I want peace, but when I talk of peace, they want war.
I am for peace: but when I say so, they are for war.
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: 'אֲֽנִי־ שָׁ֭לוֹם וְכִ֣י אֲדַבֵּ֑ר הֵ֝֗מָּה לַמִּלְחָמָֽה׃' which translates to 'I am in favor of peace; but when I speak, they want war.' The Septuagint aligns closely with the Masoretic Text, matching all six words in a word-by-word correspondence, although its word order differs. The Dead Sea Scrolls (4Q87) provide a partially restored text that includes similar key terms, but the preservation status indicates that some words are supplied by an editor, making it less reliable for direct comparison. Overall, the Septuagint agrees with the Masoretic Text, while the Dead Sea Scrolls show partial agreement but with editorial restorations.
אֲֽנִי־ שָׁ֭לוֹם וְכִ֣י אֲדַבֵּ֑ר הֵ֝֗מָּה לַמִּלְחָמָֽה׃
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.
[אני] [שלום] [וכי] [אדבר] המה [למלחמה]
nothing on the leather here — 1 partly restored, 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 Psalms 120:7
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
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,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;