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Philistines

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The Biblical description identifies five Philistine cities: Gaza, Ashdod, Ashkelon, Ekron, and Gath Second Temple period Timeline Rabbinic period and the Middle Ages Modern era Timeline 1517–1948: Ottoman rule Old Yishuv Zionism Yishuv OETA British Mandate Balfour Declaration 1948–present : State of Israel years Independence Arab–Israeli conflict Iran–Israel proxy conflict By topic Demographics Judaism Leaders Warfare Zionism Jerusalem Related Jewish history Hebrew calendar Archaeology Museums Maps Travelogues Israel portal v t e The Philistines ( / ˈ f ɪ l [invalid input: 'ɨ'] s t iː n z / , / ˈ f ɪ l [invalid input: 'ɨ'] s t aɪ n z / , / f [invalid input: 'ɨ'] ˈ l ɪ s t [invalid input: 'ɨ'] n z / , or / f [invalid input: 'ɨ'] ˈ l ɪ s t iː n z / ; , Plištim ) were a people described in the Bible . The Hebrew term "pelistim" occurs 286 times in the Masoretic Text of the Hebrew Bible (of which 152 times in 1 Samuel ), whereas in the Greek Septuagint version of the Hebrew Bible, the equivalent term phylistiim occurs only 12 times, with the remaining 269 references instead using the term "allophylos" ("of another tribe"). According to Joshua 13:3 and 1 Samuel 6:17 , the land of the Philistines (or Allophyloi), called Philistia , was a Pentapolis in south-western Levant comprised the five city-states of Gaza , Ashkelon , Ashdod , Ekron , and Gath , from Wadi Gaza in the south to the Yarqon River in the north, but with no fixed border to the east.1 The Bible portrays them at one period of time as among the Kingdom of Israel 's most dangerous enemies.2 Biblical scholars have connected the Philistines to other biblical groups such as Caphtorim and the Cherethites and Pelethites , which have both been identified with Crete , and leading to the tradition of an Aegean origin, although this theory has been disputed. Outside of the Bible, the evidence for and origins of the Philistines are not clear and is the subject of considerable research and speculation in biblical archaeology . Since 1822, scholars have connected the Biblical Philistines with the Egyptian "Peleset" inscriptions, all five of which appear from c. 1150 BCE just as archaeological references to "Kinaḫḫu" or "Ka-na-na" ( Canaan ) come to an end, and since 1873 comparisons were drawn between them and to the Aegean " Pelasgians ". While the evidence for these connections is etymological and has been disputed, this identification is held by the majority of egyptologists and biblical archaeologists . Archaeological research to date has been unable to corroborate a mass settlement of Philistines during the Ramesses III era. People of the sea: the search for the Philistines , Trude Krakauer Dothan, Moshe Dothan, Macmillan, 1992, p22-23. Jean-François Champollion , in 1822, was the first to make this connection. Chabas published the first translation of all the texts relating to the wars of Merneptah and Ramesses III. Chabas found it strange that the Peleset shown in the reliefs were armed and garbed in the same manner as "European" peoples such as the Sicilians and Sardinians, and he therefore argued that these Peleset were not from Philistia after all but were Aegean Pelasgians. It was this unfortunate suggestion that triggered Maspero 's wholesale revision of the entire episode. In his 1873 review of Chabas's book, Maspero agreed that the Peleset of Medinet Habu were accoutred more like Europeans than Semites and also agreed that they were Aegean Pelasgians. But he proposed that it must have been at this very time — in the reign of Ramesses III — that these Pelasgians became Philistines." Who Were the Phoenicians?, Nissim Raphael Ganor, 2009 , (also [1] ), page 111, Quote: "Today it is generally accepted (in accordance with the theory of Maspero) that we are dealing here with different nations which migrated from the region of Crete or Asia Minor, and tried to infiltrate into Egypt. Repulsed by the Egyptians, the Philistines (P. T.) settled in the coastal area of Canaan, while the Tyrsenes, Sardanes, and others migrated to Italy, Sardinia and other places. In 1747 Fourmont tried to prove that the name "Philistine" was an erroneous form of the Greek "Pelasgi". His theory was accepted by Chabas, Hitzig and others who enlarged upon it. Maspero stated in this context: "The name 'Plishti' by itself suggests a foreign origin or long migrations and recalls that of the Pelasgi." The equation Plishti–Pelasgi is based solely on a supposedly phonetic similarity." The Philistines and Aegean Migration at the End of the Late Bronze Age, Yasur-Landau , p180, quote: "It seems, then, that the etymological evidence for the origin of the Philistines and other Sea Peoples can be defined as unfocused and ambiguous at best" Israel Finkelstein , Is The Philistine Paradigm Still Viable? , in: Bietak, M., (Ed.), The Synchronisation of Civilisations in the Eastern Mediterranean in the Second Millennium B. Quote: "SUMMARY Was there a Sea Peoples migration to the coast of the Levant? Was it a maritime migration? Was there a massive maritime Sea Peoples invasion? Did the Philistines settle en-mass in Philistia in the days of Ramesses III? Were the Iron I Philistine cities fortified? Were the Iron I Philistines organized in a peer-polity system? Was there a Philistine Pentapolis system in the Iron I? Are the Iron I Philistines the Philistines described in the Bible? Instead of questioning the story of the Philistines Cretan origins, in an attempt to locate a core of historical probability, Maspero took the story at face value and proceeded to inflate it to fantastic dimensions. Believing that the Medinet Habu reliefs, with their ox carts, depict the Philistine nation on the eve of its settlement in Canaan, Maspero imagined a great overland migration. The Philistines moved first from Crete to Caria, he proposed, and then from Caria to Canaan in the time of Ramesses III. Whereas Amos and Jeremiah derived the Philistines directly from Crete, a five-day sail away, Maspero’s myth credited them with an itinerary that, while reflecting badly on their intelligence, testified to prodigious physical stamina: the Philistines sail from Crete to Caria, where they abandon their ships and their maritime tradition; the nation then travels in ox carts through seven hundred miles of rough and hostile terrain until it reaches southern Canaan; at that point, far from being debilitated by their trek, the Philistines not only conquer the land and give it their name but come within a hair’s breadth of defeating the Egyptian pharaoh himself. Not surprisingly, for the migration from Caria to Canaan imagined by Maspero there is no evidence at all, whether literary, archaeological, or documentary. Since none of Maspero’s national migrations is demonstrable in the Egyptian inscriptions, or in the archaeological or linguistic record, the argument that these migrations did indeed occur has traditionally relied on place-names. First, it is not supported by any factual evidence. Second, it assumes that the Philistines had at their disposal a large and strong naval force of a kind unknown in this period. Third, in the period immediately following their settlement in Philistia there is hardly any archaeological evidence connecting the Philistine culture and settlement with sea and navigation. Had the Philistines really possessed such a strong naval force and tradition, as suggested by Stager, we would expect to observe these associations in their material culture in later times."3

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