Zephaniah 2:4 — Word Study
WLCכִּ֤י עַזָּה֙ עֲזוּבָ֣ה תִֽהְיֶ֔ה וְאַשְׁקְל֖וֹן לִשְׁמָמָ֑ה אַשְׁדּ֗וֹד בַּֽצָּהֳרַ֙יִם֙ יְגָ֣רְשׁ֔וּהָ וְעֶקְר֖וֹן תֵּעָקֵֽר׃ ס
BSAForkîy ◂GazaʻAzzâh [the strong city] will behâyâh▸ ◂abandonedʻâzab [forsaken, left desolate] and AshkelonʼAshqᵉlôwn [a major Philistine city] left in ruinsshᵉmâmâh [a desolation, wasted] AshdodʼAshdôwd [a powerful Philistine city] will be driven outgârash▸ [expelled, forced to leave] at noontsôhar [midday, when the sun is high] ◂and EkronʻEqrôwn [one of the five major cities of the Philistines] will be uprootedʻâqar▸ [rooted up, completely destroyed]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| עַזָּה֙ | Gaza | Noun proper |
| עֲזוּבָ֣ה | abandoned | Verb, Qal, participle (passive) feminine singular |
| תִֽהְיֶ֔ה | it will be | Verb, Qal, imperfect third person feminine singular |
| וְאַשְׁקְל֖וֹן | and Ashkelon | Conjunction, noun proper |
| לִשְׁמָמָ֑ה | [will become] a desolation | Preposition, noun common feminine singular absolute |
| אַשְׁדּ֗וֹד | Ashdod | Noun proper |
| בַּֽצָּהֳרַ֙יִם֙ | at the noontide | Preposition, noun common masculine dual absolute |
| יְגָ֣רְשׁ֔וּהָ | people will drive out it | Verb piel imperfect third person masculine plural, suffix |
| וְעֶקְר֖וֹן | and Ekron | Conjunction, noun proper |
| תֵּעָקֵֽר׃ ס | it will be plucked up | Verb, Niphal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For Gaza will be abandoned, and Ashkelon left in ruins. Ashdod will be driven out at noon, and Ekron will be uprooted. |
| KJV | ¶ For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. |
| ASV | For Gaza shall be forsaken, and Ashkelon a desolation; they shall drive out Ashdod at noonday, and Ekron shall be rooted up. |
| YLT | For Gaza is forsaken, And Ashkelon [is] for a desolation, Ashdod! at noon they do cast her forth, And Ekron is rooted up. |
| WEB | For Gaza will be forsaken, and Ashkelon a desolation. They will drive out Ashdod at noonday, and Ekron will be rooted up. |
| BBE | For Gaza will be given up and Ashkelon will become waste: they will send Ashdod out in the middle of the day, and Ekron will be uprooted. |
Where they part company is in the rendering of עֲזוּבָ֣ה — see How Translations Differ.
The verse contains a main clause followed by several subordinate clauses detailing the judgment on each city.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַזָּה
verbעָזַב
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 — Zephaniah 2:4
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 Prophecy Against the Philistinesgenerated
Zephaniah 2:4 presents a dire warning about the fate of Philistine cities, specifically Gaza, Ashkelon, Ashdod, and Ekron. The prophecy emphasizes their impending desolation and abandonment as a consequence of God's judgment. This reflects the broader theme of divine retribution against nations that oppose Israel, as seen throughout the prophetic literature in the Old Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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; |
| 2 | 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. |
| 3 | Ezekiel 25:15–17 | 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, |
| 4 | Amos 1:6–8 | This is what the LORD says: “For three transgressions of Gaza, even four, I will not revoke My judgment, because they exiled a whole population, delivering them up to Edom. |
| 5 | Zechariah 9:5–7 | Ashkelon will see and fear; Gaza will writhe in agony, as will Ekron, for her hope will wither. There will cease to be a king in Gaza, and Ashkelon will be uninhabited. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עֲזוּבָ֣ה, 'a.zu.Vahgenerated
The word עָזַב (azab) is a verb meaning to forsake or abandon. In this context, it indicates that Gaza will be left desolate, highlighting the severity of the judgment against it.
The participle form used here emphasizes the ongoing state of abandonment. This word conveys a sense of finality, indicating that Gaza will not recover, and it underscores the seriousness of God's pronouncement.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the BSB uses abandoned for עֲזוּבָ֣ה, matching the KJV and ASV.
Sentence Structuregenerated
The verse consists of several clauses, with the main action being the abandonment of Gaza. The structure emphasizes the sequential judgment upon each city, illustrating the extent of God's wrath.
The finite verbs תִֽהְיֶ֔ה and יְגָ֣רְשׁ֔וּ govern their respective subjects, creating a clear picture of the fate awaiting each city.
Septuagint Backgroundgenerated
The Septuagint translates עֲזוּבָ֣ה as διηρπασμένη, indicating a state of being seized or taken away, which aligns with the concept of abandonment but adds a nuance of forceful removal.
This choice reflects a broader interpretation of the judgment, suggesting not just abandonment but a violent act of destruction against these cities.
In plain words — the whole versegenerated
Zephaniah 2:4 tells us that Gaza will be abandoned, Ashkelon left in ruins, Ashdod will be driven out at noon, and Ekron will be uprooted. This verse emphasizes God's judgment against these Philistine cities, signaling their complete destruction.
Frequently Asked Questionsgenerated
It signifies that Gaza will be left desolate and forsaken, indicating God's judgment against it.
These cities were significant Philistine strongholds, and their destruction symbolizes God's power over nations opposing Israel.
The mention of noon emphasizes the certainty and clarity of the judgment, as it will happen in broad daylight.
It reflects a common theme in the prophets where God declares judgment against nations that have harmed His people.
Reflection Questionsgenerated
- What can we learn about God's justice from the fate of these cities?
- How does understanding the historical context of Gaza, Ashkelon, Ashdod, and Ekron deepen our comprehension of this prophecy?
- In what ways can we apply the message of judgment in our own lives today?
- How does this prophecy encourage us to seek righteousness and justice in our communities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 2:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor Gaza shall be forsaken,.... Therefore seek the Lord; and not to the Philistines, since they would be destroyed, to whom Gaza, and the other cities later mentioned, belonged; so Aben Ezra connects
Read John Gill on Zephaniah 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. For.
Read Robert Jamieson on Zephaniah 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor; it is time to seek some refuge, high time to seek it in God, for your neighbours, as well as you, shall be destroyed, there shall he no refuge for you among your neighbours. Gaza; a chief city of the Philistines, very strong by its situation, and by art fortified; a frontier toward Egypt, and not full three miles from the sea. Shall be forsaken; when the conquering army of the Chaldeans shall come against it, shall be forsaken either by the flight or captivity of the inhabitants. Ashkelon; another of the strong cities of the Philistines, which fell to the tribe of Dan, and was a maritime town. A desolation; utterly wasted, so the abstract doth imply. They; Babylonians: see . Shall…
Read Matthew Poole on Zephaniah 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 2:4 For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.Ver. 4. For Gaza shall be forsaken, and Askelon, &c.] Here is dainty rhetoric in the original. This prophet was (as Quintilian saith a good orator ought to be) Vir bonus, dicendi peritus, a good man, and a master of speech. The Hebrew tongue seemeth to have been in the prime and flourish when Isaiah, Micah, and Zephaniah prophesied, like as the Latin was about Cicero’ s time. The Philistines are here threatened, for a terror to the impenitent Jews, who should taste of the same whip, and for the comfort of the godly, who should be hid when these their…
Read John Trapp on Zephaniah 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4-15) Jehovah’s chastisement of foreign powers. These Divine visitations are introduced somewhat abruptly. The connection is perhaps that they are intended to lead God’s people to repent, and put their faith in Him who orders the destinies of all mankind. Also, as being inflicted on hostile peoples, they are in Israel’s favour, and ought therefore to elicit gratitude. But more especially are they all steps towards the establishment of Jehovah’s supremacy, and the inclusion of the Gentiles in His kingdom upon earth. (Comp. Zephaniah 2:11; Zephaniah 3:9, et seq.) This part of the Divine sentence is presented in three strophes of four verses each—viz., the chastisement of Philistia (Zephaniah…
Read Charles John Ellicott on Zephaniah 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Gaza shall be forsaken] This prophecy is against the Philistines. They had been greatly harassed by the kings of Egypt; but were completely ruined by Nebuchadnezzar, who took all Phoenicia from the Egyptians; and about the time of his taking Tyre, devastated all the seignories of the Philistines. This ruin we have seen foretold by the other prophets, and have already remarked its exact fulfilment.
Read AdamClarke on Zephaniah 2 →
CambridgeThe Cambridge Bible for Schools and Colleges4–15. The judgment of the Day of the Lord upon the nations The nations on whom the impending judgment shall fall are: (1) the Philistines (Zephaniah 2:4-7); (2) Moab and Ammon (Zephaniah 2:8-15); (3) Cush or the Ethiopians (Zephaniah 2:12); and (4) Assyria (Zephaniah 2:13-15). In relation to Judah the four nations named lay respectively west, east, south, and north. The passage appears to be written in the rhythm of the ḳ ?inah or Elegy, though in some verses the rhythm is imperfect. Comp. Ezekiel 19. Cambridge Bible, and more fully, Budde in the Zeitsch. für Alttest. Wissensch., 1882, to whom is due the merit of discovering the true nature of the Elegiac rhythm.
Read Cambridge on Zephaniah 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor - As a ground for repentance and perseverance, he goes through Pagan nations, upon whom God’s wrath should come.
Read Albert Barnes on Zephaniah 2 →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
For Gaza will be abandoned, and Ashkelon left in ruins. Ashdod will be driven out at noon, and Ekron will be uprooted.
For Gaza will be forsaken, and Ashkelon a desolation. They will drive out Ashdod at noonday, and Ekron will be rooted up.
For Gaza will be abandoned, and Ashkelon left in ruins. Ashdod will be driven out at noon, and Ekron will be uprooted.
Indeed, Gaza will be deserted and Ashkelon will become a heap of ruins. Invaders will drive away the people of Ashdod by noon, and Ekron will be overthrown.
Tyndale line
¶ For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.
For Gaza shall be forsaken, and Ashkelon a desolation; they shall drive out Ashdod at noonday, and Ekron shall be rooted up.
For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noonday, and Ekron shall be rooted up.
For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.
For Azzah shall be forsaken, and Ashkelon desolate: they shall driue out Ashdod at the noone day, and Ekron shalbe rooted vp.
Strictly literal
For Gazah shall be forsaken, and Ashkelon shall be a desolation; they shall drive out Ashdod at noonday, and Ekron shall be rooted up.
For Gaza is forsaken, And Ashkelon [is] for a desolation, Ashdod! at noon they do cast her forth, And Ekron is rooted up.
For Gaza is forsaken, || And Ashkelon [is] for a desolation, || Ashdod! At noon they cast her forth, || And Ekron is rooted up.
For Gazzah shall become forsaken, and Ashkelon a desolate place: Ashdod shall they drive out at the noon of day, and Ekron shall be rooted up.
For Gaza will be abandoned, and Ashkelon will turn into a devastation. They will drive out Ashdod at noon, and they will uproot Ekron!
From the Latin
For Gaza shall be destroyed, and Ascalon shall be a desert, they shall cast out Azotus at noonday, and Accaron shall be rooted up.
Simplified
Gaza will be abandoned, Ashkelon will become desolate, Ashdod will be emptied by noon, Ekron will be ripped up.
For Gaza will be given up and Ashkelon will become waste: they will send Ashdod out in the middle of the day, and Ekron will be uprooted.
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 presents the prophecy as a direct statement from God, while the Septuagint aligns closely with it, differing only slightly in word order. The Dead Sea Scrolls show partial restoration, indicating some textual loss but maintaining the core message.
כִּ֤י עַזָּה֙ עֲזוּבָ֣ה תִֽהְיֶ֔ה וְאַשְׁקְל֖וֹן לִשְׁמָמָ֑ה אַשְׁדּ֗וֹד בַּֽצָּהֳרַ֙יִם֙ יְגָ֣רְשׁ֔וּהָ וְעֶקְר֖וֹן תֵּעָקֵֽר׃ ס
10 of the 11 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.
כי עזה עזובה תהיה [ואשקלון] לשממה אשדוד [בצהרים] יגרשו׳ה ועקרון תעקר
5 words on the leather — 4 partly restored, 2 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 Zephaniah 2:4
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.
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 — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עַזָּה (Azzah) refers to Gaza, a significant Philistine city located in the southwest of Palestine. The word is derived from a root meaning 'strong.' It is noted in various lexicons as a proper noun, specifically identifying this ancient location.
עַזָּה n.pr.loc. Gaza;—Philistine city, southernmost of the famous five cities
base
H5804 עַזָּה Gaza
5804 `Azzah az-zaw'
feminine of 5794; strong; Azzah, a place in
Palestine:--Azzah, Gaza.
see HEBREW for 05794
עַזָּה (az.zah) — Gaza.
§ Azzah = "the strong"
another name for 'Gaza', a city of the Philistines located in the extreme southwest of Palestine close to the Mediterranean
N-proper — Noun properHNpl
ga'-za (`azzah, "strong"; Septuagint Gaza; Arabic Ghazzeh):
One of the five chief towns of Philistia and probably the oldest, situated near the coast in lat. 31 degrees 30' and about 40 miles South of Jaffa. It is on a hill rising 60 to 200 ft. above the plain, with sand dunes between it and the sea, which is about 2 1/2 miles distant. The plain around is fertile and wells abound, and, being on the border of the desert between Syria and Egypt and lying in the track of caravans and armies passing from one to the other, it was in ancient times a place of importance. The earliest notices of it are found in the records of Egypt.
Thothmes III refers to it in the account of his expedition to Syria in 1479 BC, and it occurs again in the records of the expedition of Seti I in 1313 BC (Breasted, History of Egypt, 285, 409).
Gaza
Called also Azzah, which is its Hebrew name (Deut. 2:23; 1 Kings 4:24; Jer. 25:20), strong, a city on the Mediterranean shore, remarkable for its early importance as the chief centre of a great commercial traffic with Egypt. It is one of the oldest cities of the world (Gen. 10:19; Josh. 15:47). Its earliest inhabitants were the Avims, who were conquered and displaced by the Caphtorims (Deut. 2:23; Josh. 13:2, 3), a Philistine tribe. In the division of the land it fell to the lot of Judah (
(the fortified; the strong) (properly Azzah), one of the five chief cities of the Philistines. It is remarkable for its continuous existence and importance from the very earliest times. The secret of this unbroken history is to be found in the situation of Gaza. It is the last town in the southwest of Palestine, on the frontier towards Egypt. The same peculiarity of situation has made Gaza important in a military sense. Its name means "the strong;" and this was well elucidated in its siege by Alexander the Great, which lasted five months. In the conquest of Joshua the territory of Gaza is mentioned as one which he was not able to subdue. (Joshua 10:41; 11:22; 13:3) It was assigned to the tribe of Judah, (Joshua 15:47) and that tribe did obtain possession of it, (
strong; a goat
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
אַשְׁקְלוֹן (ashqlown) refers to Ashkelon, a Philistine city located southwest of Jerusalem. The name is thought to derive from a term meaning 'weighing-place' or 'mart.' It is also noted that the name may imply 'the fire of infamy: I shall be weighed.'
אַשְׁקְלוֹן n.pr.loc. a city of the Philistines
base
H831 אַשְׁקְלוֹן
831 'Ashqlown ash-kel-one'
probably from 8254 in the sense of weighing-place (i.e.
mart); Ashkelon, a place in Palestine:--Ashkelon, Askalon.
see HEBREW for 08254
אַשְׁקְלוֹן (ash.qe.lon) — Ashkelon.
Askelon or Ashkelon = "the fire of infamy: I shall be weighed"
a maritime city of the Philistines, southwest of Jerusalem
Also named: esh.qe.lo.ni (אֶשְׁקְלוֹנִי "Ashkelon" H0832)
Conj | N-proper — Conjunction · noun properHC/Npl
ask'-ke-lon, esh'-ka-lon, as'-ke-lon (the King James Version Eshkalon, (Eshkalonites; Jos 13:3); Askelon, (Jud 1:18; 1Sa 6:17; 2Sa 1:20); 'ashqelon; modern Askelan): A maritime town between Jaffa and Gaza, one of the five chief cities of the Philistines. The Ashkelonites are mentioned by Joshua (Jos 13:3), and the city was taken by the tribe of Judah (Jud 1:18). One of the golden tumors (the King James Version "emerods") sent back with the ark by the Philistines was from Ashkelon (1Sa 6:17).
Ashkelon
=Askelon=Ascalon, was one of the five cities of the Philistines (Josh. 13:3; 1 Sam. 6:17). It stood on the shore of the Mediterranean, 12 miles north of Gaza. It is mentioned on an inscription at Karnak in Egypt as having been taken by king Rameses II., the oppressor of the Hebrews. In the time of the judges (Judg. 1:18) it fell into the possession of the tribe of Judah; but it was soon after retaken by the Philistines (2 Sam. 1:20), who were not finally dispossessed till the time of Alexander the Great. Samson went down to this place from Timnath, and slew thirty men and took their spoil. The prophets foretold its destruction (
שְׁמָמָה (shmamah) refers to devastation or waste, often implying desolation. It is a feminine form derived from a related root, and can also denote astonishment. The entries indicate that it encompasses meanings of both devastation and desolation, with variations in spelling noted. The term appears in contexts related to destruction.
שְׁמָמָה 55 n.f. a devastation, waste
base
שִׁמָמָה v. foregoing [v.ea.ac]
base
H8077a שְׁמָמָה a devastation, waste H8077b שִׁמָמָה v. foregoing [8077a]
8077 shmamah shem-aw-maw'
or shimamah {shee-mam-aw'}; feminine of 8076; devastation;
figuratively, astonishment:--(laid, X most) desolate(- ion),
waste.
see HEBREW for 08076
שְׁמָמָה (she.ma.mah) — devastation.
devastation, waste, desolation
Also means: shi.me.mah (שִֽׁמְמָה "desolation" H8077B)
שִֽׁמְמָה (shi.me.mah) — desolation.
devastation, waste, desolation
Another spelling of she.ma.mah (שְׁמָמָה "devastation" H8077A)
שִֽׁמְמָה (shi.me.mah) — Desolate.
devastation, waste, desolation
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
אַשְׁדּוֹד (Ashdod) refers to a major Philistine city located on the Mediterranean Sea, west of Jerusalem. The name is derived from a root meaning 'ravager' or 'powerful.' It appears in various contexts in the Old Testament, highlighting its significance in ancient Palestine.
אַשְׁדּוֹד n.pr.loc. Ashdod
base
H795 אַשְׁדּוֹד Ashdod
795 'Ashdowd ash-dode'
from 7703; ravager; Ashdod, a place in Palestine:--Ahdod.
see HEBREW for 07703
אַשְׁדּוֹד (ash.dod) — Ashdod.
§ Ashdod = "powerful"
a major Philistine city on the Mediterranean Sea west from Jerusalem, modern Esdud
N-proper — Noun properHNpl
ash'-dod ('ashdodh; Azotos; modern Esdud): One of the five chief cities of the Philistines. The name means stronghold or fortress, and its strength may be inferred by the fact that Psammetik I, of Egypt, besieged it for many years (Herodotus says 29). Some of the Anakim were found there in the days of Joshua (Jos 11:22), and the inhabitants were too strong for the Israelites at that time. It was among the towns assigned to Judah, but was not occupied by her (Jos 13:3; 15:46,47). It was still independent in the days of Samuel, when, after the defeat of the Israelites, the ark was taken to the house of Dagon in Ashdod (1Sa 5:1,2). We have no account of its being occupied even by David, although he defeated the Philistines many…
Ashdod
Stronghold, a Philistine city (Josh. 15:47), about midway between Gaza and Joppa, and 3 miles from the Mediterranean. It was one of the chief seats of the worship of Dagon (1 Sam. 5:5). It belonged to the tribe of Judah (Josh. 15:47), but it never came into their actual possession. It was an important city, as it stood on the highroad from Egypt to Palestine, and hence was strongly fortified (2 Chr. 26:6; Isa. 20:1). Uzziah took it, but fifty years after his death it was taken by the Assyrians (B.C. 758). According to Sargon’s record, it was captured by him in B.C. 711. The only reference to it in the New…
One of the five chief cities of the Philistines, assigned to the tribe of Judah, but never conquered by them, Jos 13:3; 15:47; 1Sa 5:1; 6:17; Ne 4:7. Here stood the temple of Dagon; and hither the ark was first brought, after the fatal battle at Ebenezer, 1Sa 5:1. It was called by the Greeks Azotus. And belonged to Judea in the time of Christ. Here Philip preached the gospel, Ac 8:40. At the present day, it is a miserable village, still called Esdud.
effusion; inclination; theft
The Hebrew word צֹ֫הַר (tsohar) primarily means 'midday' or 'noon,' referring to a specific time of day. It also has a secondary meaning related to 'roof,' though this interpretation is uncertain. The entries indicate that it is derived from a root meaning 'light,' suggesting a connection to brightness.
ref
H6672a צֹ֫הַר only pl., midday, noon H6672b צֹ֫הַר prob. roof
6672 tsohar tso'-har
from 6671; a light (i.e. window): dual double light, i.e.
noon:--midday, noon(-day, -tide), window.
see HEBREW for 06671
צֹ֫הַר (tso.har) — midday.
1) noon, midday
1a) noon (as specific time of day)
1b) noon (in simile as bright of happiness, blessing)
צֹ֫הַר (tso.har) — roof.
2) roof
2a) meaning uncertain
Prep | N-mp — Preposition · noun common masculine dual absoluteHRd/Ncmda
גָּרַשׁ (garash) is a Hebrew verb meaning to drive out or cast out. It encompasses a range of actions including expelling, divorcing, and thrusting away. The verb appears in various forms, such as Qal (to cast out) and Niphal (to be driven away). Notably, it can refer to both physical expulsion and the act of divorce.
[גָּרַשׁ] vb. drive out, cast out
Qal cast out, thrust out
Niph. be driven away
Pi. drive out, away
Pu. subj. Israelites; subj. despised and miserable outcasts
base
H1644 גָּרַשׁ drive out, cast out
1644 garash gaw-rash'
a primitive root; to drive out from a possession; especially
to expatriate or divorce:--cast up (out), divorced (woman),
drive away (forth, out), expel, X surely put away, trouble,
thrust out.
גָּרַשׁ (ga.rash) — to drive out: drive out.
: drive out
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Also means: ga.rash (גָּרַשׁ ": divorce" H1644H)
גָּרַשׁ (ga.rash) — to drive out: divorce.
: divorce
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffixHVpi3mp/Sp3fs
עֶקְרוֹן (Eqrown) refers to a Philistine city in ancient Palestine, known as one of the five principal cities of the Philistines. The name may mean 'emigration' or 'torn up by the roots.' It is located in the lowlands of Judah and was later assigned to the tribe of Dan.
עֶקְרוֹן 22 n.pr.loc. Eḳrôn;—Philistine city, one of the famous five
base
H6138 עֶקְרוֹן
6138 `Eqrown ek-rone'
from 6131; eradication; Ekron, a place in Palestine:--Ekron.
see HEBREW for 06131
עֶקְרוֹן (eq.ron) — Ekron.
Ekron = "emigration" or "torn up by the roots"
the most northerly of the 5 principal cities of the Philistines; located in the lowlands of Judah and later given to Dan
Also named: eq.ro.ni (עֶקְרוֹנִי "Ekron" H6139)
Conj | N-proper — Conjunction · noun properHC/Npl
Ekron
Firm-rooted, the most northerly of the five towns belonging to the lords of the Philistines, about 11 miles north of Gath. It was assigned to Judah (Josh. 13:3), and afterwards to Dan (19:43), but came again into the full possession of the Philistines (1 Sam. 5:10). It was the last place to which the Philistines carried the ark before they sent it back to Israel (1 Sam. 5:10; 6:1-8). There was here a noted sanctuary of Baal-zebub (2 Kings 1: 2, 3, 6, 16). Now the small village Akir. It is mentioned on monuments in B.C. 702, when Sennacherib set free its king, imprisoned by Hezekiah in Jerusalem, according to the Assyrian record.
(torn up by the roots; emigration), one of the five towns belonging to the lords of the Philistines, and the most northerly of the five. (Joshua 13:3) Like the other Philistine cities its situation was in the lowlands. It fell to the lot of Judah. (Joshua 15:45,46; Judges 1:18) Afterwards we find it mentioned among the cities of Dan. (Joshua 19:43) Before the monarchy it was again in full possession of the Philistines. (1 Samuel 5:10) Akir , the modern representative of Ekron, lies about five miles southwest of Ramleh . In the Apocrypha it appears as ACCARON. 1Macc 10:89 only.
The most northern city of the Philistines, allotted to Judah by Jos 15:45, but afterwards given to Da 12:13, though it does not appear that the Jews ever peaceably possessed it. It is memorable for its connection with the captivity of the ark and its restoration to the Jews, 1Sa 5:10 6:1-18. The fly-god was worshipped here, 2Ki 1:2. Its ruin was foretold, Am 1:8 Zep 2:4 Zec 9:5,7. Robinson found its site at the Moslem village Akir, some ten miles northeast of Ashdod. There are no ruins.
barrenness; torn away
עָקַר (aqar) is a Hebrew verb meaning to uproot or pluck up, particularly by the roots. It can also refer to hamstringing horses. The entries indicate its use in various forms, such as Qal and Niphal, with references to Ecclesiastes 3:2 and Zephaniah 2:4.
H6131a עָקַר vb. denom. pluck or root up H6131b עִקֵר vb. Pi. denom. hamstring horses
6131 `aqar aw-kar'
a primitive root; to pluck up (especially by the roots);
specifically, to hamstring; figuratively, to
exterminate:--dig down, hough, pluck up, root up.
עָקַר (a.qar) — to uproot.
1) to pluck up, root up
1a) (Qal) to pluck up, root up
1b) (Niphal) to be plucked up
Aramaic equivalent: a.qar (עֲקַר "be uprooted" H6132)
עִקֵּר (iq.qer) — to hamstring.
1) to cut, hamstring
1a) (Piel) to cut, hamstring
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
