Kejadian 21:32

21:32 So they made a treaty ¹  at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned ²  to the land of the Philistines. ³ 

Kejadian 21:34

21:34 So Abraham stayed in the land of the Philistines for quite some time. ⁴ 

Kejadian 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁵  in the days of Abraham. ⁶  Isaac went to Abimelech king of the Philistines at Gerar.

Kejadian 26:8

26:8 After Isaac ⁷  had been there a long time, ⁸  Abimelech king of the Philistines happened to look out a window and observed ⁹  Isaac caressing ¹⁰  his wife Rebekah.

Yosua 13:2

13:2 This is the land that remains: all the territory of the Philistines and all the Geshurites,

Hakim-hakim 3:3

3:3 These were the nations: ¹¹  the five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites living in Mount Lebanon, from Mount Baal Hermon to Lebo-Hamath. ¹² 

Yesaya 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ¹³  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ¹⁴ 

Yeremia 47:1

Judgment on the Philistine Cities

47:1 The Lord spoke to the prophet Jeremiah ¹⁵  about the Philistines before Pharaoh attacked Gaza. ¹⁶ 

Yeremia 47:4

47:4 For the time has come

to destroy all the Philistines.

The time has come to destroy all the help

that remains for Tyre ¹⁷  and Sidon. ¹⁸ 

For I, the Lord, will ¹⁹  destroy the Philistines,

that remnant that came from the island of Crete. ²⁰ 

Amos 9:7

9:7 “You Israelites are just like the Ethiopians in my sight,” ²¹  says the Lord.

“Certainly I brought Israel up from the land of Egypt,

but I also brought the Philistines from Caphtor ²²  and the Arameans from Kir. ²³ 

[21:32]  ¹ tn Heb “cut a covenant.”

[21:32]  ² tn Heb “arose and returned.”

[21:32]  ³ sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.

[21:34]  ⁴ tn Heb “many days.”

[26:1]  ⁵ tn Heb “in addition to the first famine which was.”

[26:1]  ⁶ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[26:8]  ⁷ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ⁸ tn Heb “and it happened when the days were long to him there.”

[26:8]  ⁹ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ¹⁰ tn Or “fondling.”

[26:8]  sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

[3:3]  ¹¹ tn The words “These were the nations,” though not present in the Hebrew text, are supplied in the translation for clarity.

[3:3]  ¹² tn Or “the entrance to Hamath.”

[14:31]  ¹³ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ¹⁴ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[47:1]  ¹⁵ tn Heb “That which came [as] the word of the Lord to Jeremiah.” For this same construction see 14:1; 46:1 and see the translator’s note at 14:1 for explanation.

[47:1]  ¹⁶ sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609 b.c. in conjunction with Pharaoh Necho’s advance into Palestine to aid the Assyrians. That was the same year that Josiah was killed by Necho at the battle of Megiddo and four years before Necho was defeated by Nebuchadnezzar, the foe from the north. The prophecy presupposes that Ashkelon is still in existence (v. 5) hence it must be before 604 b.c. For a fairly complete discussion of the options see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 299-300.

[47:4]  ¹⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[47:4]  ¹⁸ map For location see Map1 A1; JP3 F3; JP4 F3.

[47:4]  ¹⁹ tn Heb “For the Lord will.” The first person style has been adopted because the Lord is speaking (cf. v. 2).

[47:4]  ²⁰ sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.

[9:7]  ²¹ tn The Hebrew text has a rhetorical question, “Are you children of Israel not like the Cushites to me?” The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8.

[9:7]  sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule.

[9:7]  ²² sn Caphtor may refer to the island of Crete.

[9:7]  ²³ tn The second half of v. 7 is also phrased as a rhetorical question in the Hebrew text, “Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor, and Aram from Kir?” The translation converts the rhetorical question into an affirmation for clarity.