Ezekiel 48:15 — Word Study
WLCוַחֲמֵ֨שֶׁת אֲלָפִ֜ים הַנּוֹתָ֣ר בָּרֹ֗חַב עַל־ פְּנֵ֨י חֲמִשָּׁ֤ה וְעֶשְׂרִים֙ אֶ֔לֶף חֹֽל־ ה֣וּא לָעִ֔יר לְמוֹשָׁ֖ב וּלְמִגְרָ֑שׁ וְהָיְתָ֥ה הָעִ֖יר בְּתוֹכֽוֹ׃
BSAThe remaining areayâthar [left over, unused] 5,000 [cubits]châmêsh widerôchab and 25,000 [cubits long]châmêsh will be for common usechôl [unholy, ordinary] by the cityʻîyr [town, settlement] for housesmôwshâb [dwellings, homes] and for pasturelandmigrâsh [open land, suburbs] The cityʻîyr [town, community] will behâyâh in the center of ittâvek [midst, middle]
| Greek | English | Parsing |
|---|---|---|
| וַחֲמֵ֨שֶׁת | and five | Conjunction |
| אֲלָפִ֜ים | thousand [cubits] | |
| הַנּוֹתָ֣ר | which remain | Particle, verb niphal participle (active) masculine singular |
| בָּרֹ֗חַב | in the breadth | Preposition, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| פְּנֵ֨י | [the] face of | Noun common, masculine plural construct |
| חֲמִשָּׁ֤ה | five | Adj |
| וְעֶשְׂרִים֙ | and twenty | Conjunction |
| אֶ֔לֶף | thousand [cubits] | |
| חֹֽל־ | [will be] a profane area | N-ms |
| ה֣וּא | it | Pronoun |
| לָעִ֔יר | for the city | Preposition, noun common feminine singular absolute |
| לְמוֹשָׁ֖ב | for dwelling place | Preposition, noun common masculine singular absolute |
| וּלְמִגְרָ֑שׁ | and for open land | Conjunction, preposition, noun common masculine singular absolute |
| וְהָיְתָ֥ה | and it will be | Verb, Qal, sequential perfect third person feminine singular |
| הָעִ֖יר | the city | Particle, noun common feminine singular absolute |
| בְּתוֹכֽוֹ׃ | in [the] middle of it | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The remaining area, 5,000 cubits wide and 25,000 cubits long, will be for common use by the city, for houses, and for pastureland. The city will be in the center of it |
| KJV | ¶ And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof. |
| ASV | And the five thousand that are left in the breadth, in front of the five and twenty thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in the midst thereof. |
| YLT | And the five thousand that is left in the breadth, on the front of the five and twenty thousand, is common — for the city, for dwelling, and for suburb, and the city hath been in its midst. |
| WEB | “The five thousand cubits that are left in the width, in front of the twenty-five thousand, shall be for common use, for the city, for dwelling and for pasture lands; and the city shall be in the middle of it. |
| BBE | And the other five thousand, measured from side to side, in front of the twenty-five thousand, is to be for common use, for the town, for living in and for a free space: and the town will be in the middle of it. |
Where they part company is חֹל — see How Translations Differ.
The verse contains two main clauses with descriptive phrases detailing dimensions and purposes, emphasizing the organization of space.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbהָיָה
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 — Ezekiel 48:15
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 — Land Allocation in Ezekiel's Visiongenerated
Ezekiel 48:15 outlines the dimensions of a remaining area designated for common use in the city, emphasizing its purpose for housing and pastureland. This area, 5,000 cubits wide and 25,000 cubits long, is positioned with the city at its center. The context of this verse is part of a broader vision concerning the future temple and the organization of land in Israel, as seen in previous chapters.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 22:26 | Her priests do violence to My law and profane My holy things. They make no distinction between the holy and the common, and they fail to distinguish between the clean and the unclean. They disregard My Sabbaths, so that I am profaned among them. |
| 2 | Ezekiel 42:20 | So he measured the area on all four sides. It had a wall all around, five hundred cubits long and five hundred cubits wide, to separate the holy from the common. |
| 3 | Ezekiel 44:23 | They are to teach My people the difference between the holy and the common, and show them how to discern between the clean and the unclean. |
| 4 | Ezekiel 45:6 | As the property of the city, you are to set aside an area 5,000 cubits wide and 25,000 cubits long, adjacent to the holy district. It will belong to the whole house of Israel. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חֹל, chol-generated
The Hebrew word חֹל (chol) means 'common' or 'profane' and describes something that is not sacred. It is used to indicate areas or items that are ordinary and not set apart for holy use. In this verse, it refers to the designated area that is to be used for everyday purposes, contrasting with the sacred spaces allocated for worship.
This word carries implications of being unholy, as it is associated with things that are not consecrated. The use of חֹל in this context highlights the distinction between sacred and common spaces within the land of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is הָיְתָ֥ה (ve.ha.ye.Tah), meaning 'and it will be,' which governs the overall structure of the verse. The sentence includes several noun phrases that describe the area and its dimensions, along with prepositional phrases that clarify its purpose.
The phrase הָעִ֖יר (ha.'Ir), meaning 'the city', is positioned as the subject, while the various measurements and descriptions elaborate on the area designated for common use.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חֹל is rendered as προτείξισμα, which conveys the idea of a common or profane area. This choice emphasizes the distinction between sacred and ordinary spaces, aligning with the Hebrew meaning while adapting to the Greek understanding.
The use of προτείξισμα suggests a focus on the practical use of the land, highlighting its role in the community rather than its religious significance.
In plain words — the whole versegenerated
Ezekiel 48:15 describes an area that is 5,000 cubits wide and 25,000 cubits long, which will be used for common purposes by the city. This includes space for houses and pastureland, with the city located in the center of this area. The distinction between this common land and sacred space is important in the context of Ezekiel's vision.
Frequently Asked Questionsgenerated
The common area serves practical purposes for the inhabitants of the city, indicating that not all land is set apart for sacred use, but also for everyday living.
This verse is part of a larger description of the temple and its surroundings, emphasizing the organization of land in a way that separates sacred spaces from common areas.
The area is specified as 5,000 cubits wide and 25,000 cubits long, highlighting the significant size allocated for common use.
Placing the city in the center signifies its importance and centrality to the community, serving as a hub for the surrounding land.
Reflection Questionsgenerated
- How can I apply the concept of common areas in my own community?
- What does it mean to have spaces that are set apart for sacred use versus common use?
- In what ways can we honor both sacred and common spaces in our lives?
- How does understanding the layout of the city in Ezekiel's vision impact our view of community organization?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 48:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the five thousand that are left in the breadth over against the five and twenty thousand,.... Which belonged to the Levites, which was a square of twenty five thousand reeds by twenty five
Read John Gill on Ezekiel 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.
Read Robert Jamieson on Ezekiel 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the breadth over against; or running along by the side. The five and twenty thousand; assigned to the Levites. A profane place; a common, not consecrated place, in which the city should be built, a place for all services, as men shall need. Now as that is counted holy which is set apart only for the service of God, so that common or profane that is for common uses. For dwelling; houses within the walls. For suburbs; streets and dwellings, or gardens without the walls. The city; Jerusalem. In the midst thereof; of this common place, which is called here profane; so that ten thousand are left at each end.
Read Matthew Poole on Ezekiel 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 48:15 And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane [place] for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.Ver. 15. Shall be a profane place,] i.e., A common place; and so all Israel were profane in a sense - sc., as compared to the priests and Levites, those consecrated persons. Symmachus and Theodotion render it λαικον. See Deuteronomy 20:6. And the city shall be in the midst thereof.] Ten miles at least distant from the temple, some say many more; to show, say they, what a long way he must go that would attain to eternal life. He must get above the world, howsoever, who…
Read John Trapp on Ezekiel 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The five thousand that are left.—The two strips of territory for the Levites and the priests, each 10,000 reeds wide, being deducted from the whole width of the oblation, leaves a strip of 5,000 wide and 25,000 long which is here apportioned to the city and its suburbs. It is called “profane” in contrast to the “holy” possession of the Levites (Ezekiel 48:14), and the “most holy” of the priests (Ezekiel 48:12), though it was still a part of the oblation.
Read Charles John Ellicott on Ezekiel 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. And the five thousand that are left] The territory of the Levites was twenty-five thousand square cubits, Ezekiel 48:20, But their city was only four thousand five hundred square cubits, see Ezekiel 48:13; Ezekiel 48:16; there remained, therefore, ten thousand cubits square to be divided, of which five thousand cubits in breadth, by twenty-five thousand in length, on the east and west sides, were reserved for a sort of second city; or for suburbs where laymen might dwell who were employed by those priests and Levites who lodged in the temple and in the city, Ezekiel 48:18. And another space of one thousand cubits in breadth, by twenty-five thousand in length, which extended only…
Read AdamClarke on Ezekiel 48 →CambridgeThe Cambridge Bible for Schools and Colleges15–20. The portion of the oblation assignable to the city.—The remaining 5000 in breadth (N. to S.) shall belong to the city, with the same length as the portions of the priests and Levites, viz. 25,000, as it is said “over against (i.e. in length) the 25,000.” On “suburbs,” cf. Ezekiel 45:2—they are the free place round the city.
Read Cambridge on Ezekiel 48 →Albert Barnes1798–1870Barnes' Notes on the BibleThe five thousand ... - The remainder of the square of 25,000 reeds from north to south. Profane - For common use, as distinguished from that which is holy unto the Lord.
Read Albert Barnes on Ezekiel 48 →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
The remaining area, 5,000 cubits wide and 25,000 cubits long, will be for common use by the city, for houses, and for pastureland. The city will be in the center of it
“The five thousand cubits that are left in the width, in front of the twenty-five thousand, shall be for common use, for the city, for dwelling and for pasture lands; and the city shall be in the middle of it.
The remaining area, 5,000 cubits wide and 25,000 cubits long, will be for common use by the city, for houses, and for pastureland. The city will be in the center of it
“The remainder, one and two-thirds miles in width and eight and a quarter miles in length, will be for common use by the city, for houses and for open space. The city will be in the middle of it;
Tyndale line
¶ And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof.
And the five thousand that are left in the breadth, in front of the five and twenty thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in the midst thereof.
And the five thousand that are left in the breadth, in front of the five and twenty thousand, shall be for common use, for the city, for dwelling and for suburbs: and the city shall be in the midst thereof.
And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs, and the city shall be in the midst of it.
And the fiue thousand that are left in the breadth ouer against the fiue and twentie thousande, shall be a prophane place for the citie, for housing, and for suburbes, and the citie shalbe in the middes thereof.
Strictly literal
And the five thousand that are left in the breadth over against the five and twenty thousand, shall be a common [place] for the city, for dwellings and for suburbs: and the city shall be in the midst of it.
And the five thousand that is left in the breadth, on the front of the five and twenty thousand, is common — for the city, for dwelling, and for suburb, and the city hath been in its midst.
And the five thousand that is left in the breadth, on the front of the twenty-five thousand, is common—for the city, for dwelling, and for outskirt, and the city has been in its midst.
And the five thousand rods, that are left in the breadth, with a length of five and twenty thousand, shall be an unconsecrated land for the city, for dwelling, and for an open space: and the city shall be in the midst thereof.
The remaining land, five thousand cubits in width and twenty-five thousand cubits in length, will be for the collective use of the city, the houses, and the pastureland; the city will be in its midst.
From the Latin
But the five thousand that remain in the breadth over against the five and twenty thousand, shall be a profane place for the city for dwelling, and for suburbs: and the city shall be in the midst thereof.
Simplified
The remainder, 5,000 cubits by 25,000 cubits, is for ordinary use by the city for houses and pastureland. The city will be in the middle of it,
And the other five thousand, measured from side to side, in front of the twenty-five thousand, is to be for common use, for the town, for living in and for a free space: and the town will be in the middle of it.
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 describes the area as 5,000 cubits wide and 25,000 cubits long for common use by the city, specifically for houses and pastureland, stating that the city will be in the center of it. The Septuagint agrees with the Masoretic Text in most of its wording, matching 15 of the 17 words, although it presents the text with different word order and articles, reflecting its own sentence structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional information for this verse, so their agreement or differences cannot be assessed here.
וַחֲמֵ֨שֶׁת אֲלָפִ֜ים הַנּוֹתָ֣ר בָּרֹ֗חַב עַל־ פְּנֵ֨י חֲמִשָּׁ֤ה וְעֶשְׂרִים֙ אֶ֔לֶף חֹֽל־ ה֣וּא לָעִ֔יר לְמוֹשָׁ֖ב וּלְמִגְרָ֑שׁ וְהָיְתָ֥ה הָעִ֖יר בְּתוֹכֽוֹ׃
15 of the 17 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.
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 Ezekiel 48:15
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.
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Conj | Adj — ConjunctionHC/Acbsc
fiv (chamesh; pente).
See NUMBER.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HAcbpa — HAcbpa
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
Art | V-Niphal — Particle · verb niphal participle (active) masculine singularHTd/VNrmsa
רֹ֫חַב (rochab) refers to width or breadth, encompassing both literal and figurative uses. It is derived from the root word meaning to be wide. The term appears in various contexts, indicating expanse or largeness.
רֹ֫חַב 101 n.[m.] breadth, width
base
H7341 רֹ֫חַב breadth, width
7341 rochab ro'-khab
from 7337; width (literally or figuratively):--breadth,
broad, largeness, thickness, wideness.
see HEBREW for 07337
רֹ֫חַב (ro.chav) — width.
breadth, width, expanse
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
bredth (rochabh, the root idea being to make wide, spacious): A term of expanse or measurement used of the ark (Ge 6:15); of the tabernacle (Ex 27:13); of Solomon's temple (1Ki 6:2). platos, "breadth," as of the celestial city (Re 21:16). Figuratively, of the comprehensiveness of God's law (Ps 119:96); of the heart (1Ki 4:29, rendered "largeness of heart" English Versions); of God's immeasurable love (Eph 3:18).
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsa
fiv (chamesh; pente).
See NUMBER.
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
HC/Acmpa — ConjunctionHC/Acmpa
twen'-ti.
See NUMBER.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HAcbsa — HAcbsa
חֹל (chol) refers to the idea of being common or profane, derived from the root meaning 'exposed.' It encompasses concepts like unholiness and commonness. The term appears in contexts relating to profane places or things, and it is linked to the Hebrew word for sand.
חֹל n.[m.] profaneness, commonness
base
H2455 חֹל
2455 chol khole
from 2490; properly, exposed; hence, profane:--common,
profane (place), unholy.
see HEBREW for 02490
חֹל (chol) — common.
profaneness, commonness, unholy, profane, common, sand
N-ms — N-msHAamsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
מוֹשָׁב (mowshab) refers to a seat or dwelling-place, encompassing meanings such as assembly, location, and the act of dwelling. It can denote both a physical site and an abstract concept of a session or time of dwelling. The word suggests a community of dwellers or those who sit together.
מוֹשָׁב n.m. seat, assembly, dwelling-place, dwelling, dwellers
seat
sitting = those sitting, sitting company or assembly
dwelling-place of people, tribe, etc.
alm. = abstr. dwelling
= house
situation of city; location of image
time of dwelling
coll. = those dwelling
base
H4186 מוֹשָׁב seat, assembly, dwelling-place, dwelling, dwellers . . seat
. sitting = those sitting, sitting company or assembly
. . dwelling-place of people, tribe, etc.
. alm. = abstr. dwelling
. = house
. situation of city; location of image
. time of dwelling
. coll. = those dwelling
4186 mowshab mo-shawb'
or moshab {mo-shawb'}; from 3427; a seat; figuratively, a
site; abstractly, a session; by extension an abode (the place
or the time); by implication, population:--assembly, dwell
in, dwelling(-place), wherein (that) dwelt (in), inhabited
place, seat, sitting, situation, sojourning.
see HEBREW for 03427
מוֹשָׁב (mo.shav) — seat.
1) seat, assembly, dwelling-place, dwelling, dwellers
1a) seat, sitting, those sitting, sitting company or assembly
1b) dwelling place, dwelling
1c) situation, location
1d) time of dwelling
1e) those dwelling, dweller
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
מִגְרָשׁ (migrash) refers to common or open land, often associated with areas where flocks are driven for pasture. It can denote a suburb or the space around a building, and is noted in Ezekiel 27:28. The term is derived from a root meaning to drive out.
מִגְרָשׁ n.m. common, common-land, open land
base
H4054 מִגְרָשׁ
4054 migrash mig-rawsh'
also (in plural) feminine (Ezek. 27:28) migrashah
{mig-raw-shaw'}; from 1644; a suburb (i.e. open country
whither flocks are driven from pasture); hence, the area
around a building, or the margin of the sea:--cast out,
suburb.
see HEBREW for 01644
מִגְרָשׁ (mig.rash) — pasture.
common, common land, open land, suburb
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
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
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms