The Fallible Study Bible

The Fallible · Synthetic · Study Bible

1 Chronicles1:11–12

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1 Chronicles 1:11–12 — . Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

11

Mizraim was the father of the Ludites, the Anamites, the Lehabites, the Naphtuhites,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·miṣ·ra·yim yā·laḏ ’eṯ- lū·ḏī·yīm wə·’eṯ- ‘ă·nā·mîm wə·’eṯ- lə·hā·ḇîm wə·’eṯ- nap̄·tu·ḥîm

Word by word10 · parsed
וּמִצְרַ֡יִםū·miṣ·ra·yimMizraimH4714
√ Mitsrayim — Mitsrajim, iConjunctive wawNounpropermasculine singular
Mitsrayim: Mitsrajim, i The lexicon entry is itself truncated in the sources, which is honest about how little the gloss can carry: Mitsrayim is at once a man in the table, a land, and a dual-form name long read as the two Egypts. He stands here as a father, the subject of a birth verb, and everything that follows in verses 11 and 12 hangs on this one conjunctive waw. Seven peoples are born from him, and one of them will become Israel's defining enemy on the coast.
יָלַ֞דyā·laḏwas the father ofH3205
√ yâlad — to bear youngVerbQalPerfectthird person masculine singular
yâlad: to bear young Qal Perfect 3ms, the plain completed act of begetting, the same verb that carries the whole genealogical spine of Genesis 5 and 11. The Chronicler does not say these peoples were Egyptian; he says Egypt bore them, which is a claim about origin under providence rather than about politics. K&D observes that this verb is exactly where the Chronicler's form follows Genesis 10:8, and that the plan and form of both registers "is quite the same."
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
ʼêth: sign of the definite object Grammatical marker only; it names no thing and is never translated.
לוּדִיִּיםlū·ḏī·yīmthe LuditesH3866
√ Lûwdîy — a Ludite or inhabitants of Lud (only in plural)Nounpropermasculine singular
Lûwdîy: a Ludite or inhabitant of Lud A genuinely rare lexeme, standing in only three verses of the Hebrew Bible, so that its reappearance at Jeremiah 46:9 and Ezekiel 30:5 is a real lexical tie and not a mere motif, though a shared proper name is not a quotation. Cambridge identifies them with the Lydians who served Egypt as mercenaries, noting that Lydians "were permanently retained in the bodyguard of the Egyptian king" after Gyges sent forces to Psammetichus. A name that reaches the reader as a dry entry in a list was, for the Chronicler's first audience, the standing army of the empire that had enslaved them.
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
עֲנָמִ֛ים‘ă·nā·mîmthe AnamitesH6047
√ ʻĂnâmîym — Anamim, a son of Mizraim and his descendants, with their countryNounpropermasculine singular
ʻĂnâmîym: Anamim, a son of Mizraim and his descendants The lexicon can do no more than repeat the name and the relation, and Cambridge is candid that of this people "nothing is certainly known." The verse keeps a name that has outlived its content, which is itself part of what a genealogy does.
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
לְהָבִ֖יםlə·hā·ḇîmthe LehabitesH3853
√ Lᵉhâbîym — Lehabim, a son of Mizraim, and his descendantsNounpropermasculine singular
Lᵉhâbîym: Lehabim, a son of Mizraim Standing in only two verses of the canon, here and in the parent table at Genesis 10:13. Unidentified; Cambridge groups it with Anamim and Naphtuhim as unknown.
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
נַפְתֻּחִֽים׃nap̄·tu·ḥîmthe NaphtuhitesH5320
√ Naphtuchîym — Naphtuchim, an Egyptian tribeNounpropermasculine singular
Naphtuchîym: an Egyptian tribe Likewise a two-verse lexeme shared only with Genesis 10:13, which is what makes the tie to that verse verbal and not merely thematic. The Chronicler is copying a document he expects his readers to be able to check, and K&D's whole argument is that he has copied it with care, the divergences being orthographic or scribal rather than substantial.
12

the Pathrusites, the Casluhites (from whom the Philistines came), and the Caphtorites.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’eṯ- paṯ·ru·sîm wə·’eṯ- kas·lu·ḥîm ’ă·šer pə·liš·tîm wə·’eṯ- yā·ṣə·’ū miš·šām kap̄·tō·rîm

Word by word10 · parsed
וְֽאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
פַּתְרֻסִ֞יםpaṯ·ru·sîmthe PathrusitesH6625
√ Pathruçîy — a Pathrusite, or inhabitant of PathrosNounpropermasculine plural
Pathruçîy: a Pathrusite, or inhabitant of Pathros Cambridge identifies Pathros with Upper Egypt, citing Isaiah 11:11, where Pathros appears in the list of lands from which the Lord will recover the remnant of His people a second time. The Chronicler's dry gentilic is therefore already, elsewhere in the canon, a place of exile and of return.
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
כַּסְלֻחִ֗יםkas·lu·ḥîmthe CasluhitesH3695
√ Kaçluchîym — Casluchim, a people cognate to the EgyptiansNounpropermasculine plural
Kaçluchîym: Casluchim, a people cognate to the Egyptians A lexeme found in only two verses of the canon, here and at Genesis 10:14, which makes the tie to that verse verbal rather than merely thematic. Cambridge simply says "not identified." JFB, by contrast, repoints the syntax: "a better rendering is" that Philistim and Caphtorim alike are the sons of Casluhim, brethren who "at first dwelt together, whence their names are used interchangeably." Two respectable readings of one clause, and the Hebrew as it stands supports the ambiguity rather than resolving it.
אֲשֶׁ֨ר’ă·šerfrom whomH834
√ ʼăsher — who, which, what, thatPronounrelative
ʼăsher: who, which, what, that The relative particle that opens the only clause in this whole unit which is not a name.
פְּלִשְׁתִּ֖יםpə·liš·tîmthe PhilistinesH6430
√ Pᵉlishtîy — a Pelishtite or inhabitant of PeleshethNounpropermasculine plural
Pᵉlishtîy: a Pelishtite or inhabitant of Pelesheth The one common word in the unit, standing in 244 verses, and for that reason it cannot by itself carry a verbal link to any of them. Its weight here is structural: the Chronicler, writing for a restored community and about to spend eleven chapters on David, files the Philistines under Egypt's children before a single battle is narrated. By 1 Chronicles 11:14 the same people will be standing in a field of barley against David's men; the genealogy has already told the reader where they came from.
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
יָצְא֥וּyā·ṣə·’ūcameH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbQalPerfectthird person common plural
yâtsâʼ: to go, bring out Qal Perfect 3cp, a completed going forth of a whole people. The Chronicler records a national origin with the same verb Scripture uses for coming out of a land, and he records it for a nation outside the covenant. Poole refers the question back to his own note on Genesis 10:14 rather than settling it here.
מִשָּׁ֛םmiš·šāmH8033
√ shâm — there (transferring to time) thenPreposition-mAdverb
shâm: there, then Locative adverb with the preposition: "from there." It is the pivot of the textual question, since the text never says plainly which "there" is meant.
כַּפְתֹּרִֽים׃סkap̄·tō·rîmand the CaphtoritesH3732
√ Kaphtôrîy — a Caphtorite (collectively) or native of CaphtorNounpropermasculine plural
Kaphtôrîy: a Caphtorite, native of Caphtor A three-verse lexeme, rare enough to make the links to Genesis 10:14 and Deuteronomy 2:23 genuine verbal ties. JFB places them on the coast: "The Caphtorim are described as inhabiting Azzah, or Gaza, the seat of the Philistines." Cambridge suspects Crete behind the name but will not claim it. The last word of the unit is a name whose homeland the sources cannot agree on, closed by a scribal paragraph mark.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A verb of birth, four times a marked object — 1 Chronicles 1:11

The unit is two verses of a list, and almost every word in it is a name. The grammar it does have is therefore worth all the more. One finite verb governs verse 11, יָלַ֞ד (yā·laḏ, H3205, Qal Perfect), the plain verb to bear young, and four times the object marker אֶת־ (H853) reaches out to take hold of a people. ⚙ English cannot show this: "was the father of" makes a relation out of an act, and commas do the work of a particle that exists precisely so that nothing in the sentence is left grammatically vague. K&D notices the same verb from the outside, as a document seam: the register is joined by וּבני through verse 9 and "from 1 Chronicles 1:10 onwards by ילד, as in Genesis 10:8," one of the reasons he concludes that the Chronicler's table "has been taken from Genesis 10." Cambridge, working name by name, can identify only the first of the four: the Ludim are "no doubt the Lydians," mercenaries in the Egyptian bodyguard after Gyges sent forces to Psammetichus; of Anamim, Lehabim and Naphtuhim he says plainly that "nothing is certainly known." ⚙ That combination is the honest shape of this verse: a grammar of careful, repeated pointing, aimed at names whose content has been lost.

ii. The one clause that is not a name — 1 Chronicles 1:12

Verse 12 breaks its own pattern exactly once. After Pathrusim and Casluhim comes אֲשֶׁ֨ר (H834, "who, which"), then יָצְא֥וּ (H3318, Qal Perfect 3cp, went out) and מִשָּׁ֛ם (H8033, "from there"), and then the Philistines. The interlinear gives miš·šām no English gloss at all, because BSB has folded it into "from whom." ⚙ The one untranslated word is the one the commentators fight over. Cambridge prefers the Revised Version's "from whence" and argues from Jeremiah 47:4, Amos 9:7 and Deuteronomy 2:23, where the Philistines come from Caphtor, that "this clause has been misplaced and that it should follow Caphtorim." JFB refuses the emendation and repoints the syntax instead: "They were brethren, the sons of Casluhim, and at first dwelt together, whence their names are used interchangeably," and locates the Caphtorim at "Azzah, or Gaza, the seat of the Philistines." Poole declines the argument altogether, sending the reader to his own note on Genesis 10:14. ⚙ We do not adjudicate. Cambridge's transposition is a conjecture about the received text, not a manuscript reading; JFB's construal keeps the text as it stands but strains the elsewhere-attested Caphtor tradition. The Hebrew leaves "there" genuinely open, and the verse ends with a scribal ס, a closed paragraph, as though the tradition itself paused on the question.

iii. Why a register keeps the names of its enemies — 1 Chronicles 1:11-12

Gill states the purpose he believes runs under the whole chapter: the posterity of Shem is set last "because from him, in the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given." Henry, commenting across 1:1-27, draws the opposite-facing conclusion from the same list: "Only this we are sure of, that God has created of one blood all nations of men; they are all descended from one Adam, one Noah." ⚙ Both are needed here, because these two verses hold the two truths together in one breath. The line narrows toward one seed, and yet the Chronicler, writing to a small returned community in a ruined city, spends his ink recording the birth of Lydians, Egyptians of the south, and Philistines. H6430 Pᵉlishtîy stands in 244 verses of Scripture, most of them accounts of war against Israel, and eleven chapters later in this same book (1 Chronicles 11:14) the Philistines will be standing in a field of barley against David's men. The register does not forget them or curse them. It files them under a father and a birth verb.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is the tool's own fallible reading, offered to be tested. Two verses of untranslated names are where most readers give up, and the temptation is to treat them as filler before the real book begins. But look at what the grammar is doing. One verb of birth, and then the object marker אֶת־ laid deliberately on each people in turn, four times in verse 11 and three more in verse 12: the syntax of a scribe who will not let a single name blur into the one beside it. Cambridge tells us the honest truth that of three of these peoples "nothing is certainly known." The Chronicler wrote them down anyway. He wrote down the Ludim who guarded Pharaoh, and the Philistines who would meet his king in a barley field, and the Caphtorim whose homeland the commentators still cannot locate. ⚙ We take this as the argument of the chapter rather than its preface: the God who is narrowing history to one throne in Jerusalem is the same God who counted the birth of every nation that would stand against it, and He kept their names in the book. Henry's instinct is right, that one blood runs through the whole list. Gill's is right too, that the list exists for the sake of the One who comes at its end. What the machine will not claim is that these two verses teach that reconciliation; they only record the births, and the record is what makes the later mercy legible as mercy rather than as amnesia.

A genealogy that keeps the birth of its enemies is already refusing to pretend they were never born.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The table the Chronicler is copying: Genesis 10:13 verbal / quotation: confirmed

Verse 11 is not merely like Genesis 10:13; the Verifier records three shared lexemes with it, and two of them are among the rarest words in the Hebrew Bible: H3866 Lûwdîy stands in three verses total, H5320 Naphtuchîym and H3853 Lᵉhâbîym in two each. A name that occurs in exactly two verses of Scripture, appearing in both of them in the same sequence beside the same neighbours, is a copy and not a coincidence. K&D argues the same conclusion from the other direction: the register "has been taken from Genesis 10 ," since "the plan and form of both registers is quite the same," and the divergences he lists (including לוּדּיּים here for לוּדים there) are orthographic or scribal rather than substantial.

Genesis 10:13

basis: Verifier: shared Hebrew lexemes H3866 Lûwdîy (in 3 vv), H5320 Naphtuchîym (in 2 vv), H3853 Lᵉhâbîym (in 2 vv). Two-verse and three-verse lexemes occurring together in the same order are a copied text, and K&D independently identifies Genesis 10 as the source document.

Genesis 10:14 and the same disputed clause verbal / quotation: confirmed

Verse 12 carries the shared rare lexemes H3695 Kaçluchîym (two verses in all of Scripture) and H3732 Kaphtôrîy (three), placing it directly on Genesis 10:14. ⚙ What is worth noting is that the parent verse carries the same syntactic difficulty about who came out from where: Poole, asked about it here, simply refers the reader to "Genesis 10:14" and lets his note there stand. The problem was inherited along with the text, which is itself an argument that the Chronicler copied faithfully rather than tidied.

Genesis 10:14

basis: Verifier: shared Hebrew lexemes H3695 Kaçluchîym (in 2 vv) and H3732 Kaphtôrîy (in 3 vv), both rare; H6430 Pᵉlishtîy is also shared but stands in 244 vv and carries no verbal weight on its own.

The Ludim at Jeremiah 46:9: a name that becomes an army structural / thematic: confirmed

H3866 Lûwdîy occurs in only three verses of the Hebrew Bible, and one of them is Jeremiah 46:9, in the oracle against Egypt. Cambridge makes the connection explicitly, noting that the Ludim are "reckoned in Jeremiah 46:9 and Ezekiel 30:5 (R.V. "Lud") among the auxiliary troops of Egypt" and that Lydians "were permanently retained in the bodyguard of the Egyptian king." ⚙ The genealogy records a birth; the prophet finds the same people drawn up in battle order on the day of Egypt's reckoning. The link is lexical and real, but it is not a quotation in either direction: Jeremiah is not citing Chronicles, nor Chronicles Jeremiah.

Jeremiah 46:9 · Ezekiel 30:5

basis: Verifier: shared Hebrew lexeme H3866 Lûwdîy (in 3 vv), genuinely rare. We decline the verbal tier anyway: the shared item is a single proper name carried across two different genres, a genealogy and a prophetic oracle, with no citation relationship in either direction. Cambridge names Jeremiah 46:9 and Ezekiel 30:5 independently; Ezekiel 30:5 is Cambridge's reference, not a Verifier candidate.

Caphtor at Deuteronomy 2:23: the tradition that pulls against this verse flagged: verify source

H3732 Kaphtôrîy stands in three verses, and Deuteronomy 2:23 is one of them: there the Caphtorim come out of Caphtor and dispossess the Avvim. Cambridge assembles that verse with Jeremiah 47:4 and Amos 9:7 to argue that the Philistines are elsewhere always said to come from Caphtor, and therefore that the clause in 1 Chronicles 1:12 "has been misplaced." ⚙ We record the lexical tie as solid and the inference as contested. JFB reads the same Hebrew without moving anything, taking Philistim and Caphtorim as brother peoples "the sons of Casluhim" whose "names are used interchangeably." The shared rare word is data; the transposition is a conjecture.

Deuteronomy 2:23 · Amos 9:7 · Jeremiah 47:4

basis: The lexical datum is solid (Verifier: shared Hebrew lexeme H3732 Kaphtôrîy, in 3 vv, rare), but the substance of the link is contested at the level of the text itself: Cambridge holds that the clause about the Philistines has been misplaced and should follow Caphtorim, which is a conjecture and not a manuscript reading, while JFB construes the received order without moving anything. Amos 9:7 and Jeremiah 47:4 are Cambridge's own citations, not Verifier candidates. Flagged so the reader checks the sources rather than taking either construal as settled.

The Philistines filed before the battles: 1 Chronicles 11:14 structural / thematic: confirmed

The Verifier returns a long tail of Philistine verses on H6430, and they are all worth almost nothing individually: the lexeme stands in 244 verses, which is too common to prove any link. ⚙ The pattern, however, is inside this book. The Chronicler names the Philistines in his genealogy before he narrates a single war, and at 1 Chronicles 11:14 and 14:15 they are the enemy David's mighty men stand against in a field of barley and the army God goes out before. The connection is structural and authorial, a deliberate ordering of one writer's material, not a verbal echo.

1 Chronicles 11:14 · 1 Chronicles 14:15 · 1 Samuel 6:16

basis: Verifier: shared Hebrew lexeme H6430 Pᵉlishtîy, but in 244 vv, far too common to support a verbal tier. Recorded here as a shared-subject pattern within the Chronicler's own book, with no quotation claim.

One blood: Henry's reading toward Acts and Malachi structural / thematic: confirmed

Henry ends his comment on this whole span of genealogy with a doctrinal conclusion and two proof texts of his own: "Only this we are sure of, that God has created of one blood all nations of men; they are all descended from one Adam, one Noah. Have we not all one father? Has not one God created us? Mal 2:10." His first clause is the language of Paul at the Areopagus, and his second is a quotation of Malachi. ⚙ We record this as a real and ancient reading of what a table of nations means, while being clear about its evidentiary status: Acts is Greek and 1 Chronicles is Hebrew, so no shared Strong's lexeme can exist between them and no verbal tier is possible. The link is thematic and it is Henry's, not the Verifier's.

Acts 17:26 · Malachi 2:10

basis: Cross-Testament Greek to Hebrew for Acts 17:26, so shared Strong's numbers are impossible by definition and no verbal claim is made. Malachi 2:10 is not a Verifier candidate for this unit either; both references are Henry's own, quoted verbatim from his note, and the tie is a shared doctrine of common human descent.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The register kept for the sake of One who is not yet in it ancient/widely-held

Gill states the governing purpose of the whole chapter without hedging: Shem's posterity is placed last "because from him, in the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given." ⚙ On that reading, verses 11 and 12 are not a digression from the messianic line; they are the field against which it is drawn. Egypt's sons are recorded so that the narrowing to Abraham is visibly a choice among real nations rather than an absence of alternatives. The evangelists treat the genealogical form the same way, Matthew running the line down from Abraham and Luke running it back past Abraham to Adam, which is the same double movement Chronicles makes when it begins at Adam and ends at David. This is the standard Christian reading of the Chronicler's opening register and is recorded here as such.

Matthew 1:1 · Luke 3:38

Gaza, the seat of the Philistines, and a road out of it novel

JFB places the Caphtorim concretely: they are "described as inhabiting Azzah, or Gaza, the seat of the Philistines." ⚙ The last name in this unit therefore belongs to the coastal territory that Scripture then spends centuries describing as hostile ground, and it is on the road that goes down from Jerusalem to Gaza that Luke sets the first recorded conversion of a foreigner reading Isaiah in a chariot. We offer this as our own reading and mark it novel: Luke makes no reference to Chronicles, the Verifier can supply no lexical basis across the Testaments, and the resonance is geographic and canonical rather than verbal. What it suggests is that the Chronicler's willingness to write down the birth of the Philistines was not neutral record-keeping; the genealogy that keeps a hostile people's origin is the same Scripture that later sends the gospel out along their road.

Acts 8:26

Philistia among the born of Zion novel

⚙ Psalm 87 takes the exact idiom of these verses, the register of who was born where, and turns it: Rahab and Babylon, Philistia and Tyre with Cush, are named in the Lord's roll of those born in Zion. The Chronicler has just recorded that the Philistines went out from the sons of Egypt, יָצְא֥וּ (H3318). The psalm claims a second birth-record for the same nation under a different Father. We mark this novel as a link to this particular unit: no commentator in our sources draws it, and no lexical basis is claimed beyond the shared gentilic H6430, which at 244 verses proves nothing on its own. It is offered as a reading to be tested, not as a demonstrated connection.

Psalm 87:4

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)

Text: BSB (CC0) with the Berean interlinear and Strong's numbers as supplied in the brief; commentary quoted verbatim from public-domain sources (Henry 1706, Poole 1685, Gill 1746-63, Barnes 1834, JFB 1871, Cambridge 1880s, K&D 1860s).

Word order: the interlinear indices for 1 Chronicles 1:12 follow the English gloss sequence, not the Masoretic order. The object marker at index 6 is listed between "the Philistines" (index 5) and "came" (index 7), and miš·šām at index 8 is given no English gloss at all because BSB absorbs it into "from whom." Our literal rendering reorders the relative clause to read as Hebrew relative + verb + "from there" + subject; the note keys still refer to the brief's indices exactly as supplied.

Parsing: the brief tags the four gentilics of verse 11 as proper noun masculine singular and the four of verse 12 as masculine plural, although all eight carry the same -îm ending. We have recorded that inconsistency rather than silently harmonising it.

What is uncertain: a great deal. Cambridge states outright that of Anamim, Lehabim and Naphtuhim "nothing is certainly known," that Casluhim is "not identified," and that of Caphtor and Caphtorim "nothing is certainly known of either word." The clause about the Philistines is disputed between Cambridge, who would move it after Caphtorim, and JFB, who reads the received order as it stands; we have adjudicated neither. Barnes has no note on either verse: the source set carries his remark on Dodanim (verse 7) across the chapter, and we have shown it labelled as displaced rather than passing it off as comment on these verses. Geneva's entries for both verses are the KJV text plus a section heading, with no gloss, so Geneva is not quoted here. Poole has no entry at verse 11. The Acts 17:26, Malachi 2:10, Psalm 87:4 and Acts 8:26 references are not Verifier candidates: the first two are Henry's own citations, the last two are ours and are marked as such.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)