Genesis 35:21 — Word Study
WLCוַיִּסַּ֖ע יִשְׂרָאֵ֑ל וַיֵּ֣ט אָֽהֳל֔וֹ מֵהָ֖לְאָה לְמִגְדַּל־ עֵֽדֶר׃
BSAIsrael againYisrâʼêl [the symbolic name of Jacob, referring to his descendants] set outnâçaʻ▸ [journeyed, traveled] and pitchednâṭâh▸ [spread, stretched out] his tentʼôhel [nomad's home, tabernacle] beyondhâlᵉʼâh [further, to a distance] the Tower of EderMigdal-ʻÊder [Migdal-Eder, tower of the flock, watchtower]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסַּ֖ע | and he set out | Verb, Qal, sequential imperfect third person masculine singular |
| יִשְׂרָאֵ֑ל | Israel | Noun proper masculine |
| וַיֵּ֣ט | and he pitched | Verb, Qal, sequential imperfect third person masculine singular |
| אָֽהֳל֔וֹ | tent his | Noun common masculine singular construct, suffix |
| מֵהָ֖לְאָה | from beyond | Preposition, adverb |
| לְמִגְדַּל־ | Migdal | Preposition, noun proper |
| עֵֽדֶר׃ | Eder | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Israel again set out and pitched his tent beyond the Tower of Eder. |
| KJV | ¶ And Israel journeyed, and spread his tent beyond the tower of Edar. |
| ASV | And Israel journeyed, and spread his tent beyond the tower of Eder. |
| YLT | And Israel journeyeth, and stretcheth out his tent beyond the tower of Edar; |
| WEB | Israel traveled, and spread his tent beyond the tower of Eder. |
| BBE | And Israel went journeying on and put up his tents on the other side of the tower of the flock. |
Where they part company is in the style of translation, not in the meaning of the actions described.
The sentence is structured with a main action followed by details about the action, emphasizing the journey and the location.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbנָסַע
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 — Genesis 35:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Journey of Israelgenerated
Genesis 35:21 narrates Israel's movement after a significant event, as he sets out again, indicating a transition in his life and the lives of his descendants. This verse follows the burial of Rachel and leads into the complex family dynamics that unfold with his sons. The mention of the Tower of Eder suggests a connection to pastoral life and the care of flocks, which is central to Israel's identity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Micah 4:8 | And you, O watchtower of the flock, O stronghold of the Daughter of Zion— the former dominion will be restored to you; sovereignty will come to the Daughter of Jerusalem.” |
| 2 | Luke 2:8 | And there were shepherds residing in the fields nearby, keeping watch over their flocks by night. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נָסַע, vai.yi.Sa'generated
The verb נָסַע (na.sá') means to set out or to journey, emphasizing the act of beginning a journey or moving away from a location. It is used frequently in the context of the Israelites' travels, highlighting both physical movement and the act of departing from a place.
In this verse, it indicates Israel's decision to move on from a significant moment, symbolizing a new chapter. The parsing as a sequential imperfect verb suggests that this action is part of a narrative flow, marking Israel's ongoing journey.
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 finite verb וַיִּסַּ֖ע governs the main clause, with a second verb וַיֵּ֣ט following it. The structure indicates Israel's actions: he sets out and then pitches his tent, showing a sequence of events.
The word order places emphasis on Israel's actions, as the verbs come first, highlighting the movement and the setting up of the tent as significant actions in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates נָסַע with ἔπηχεν (epēchen), meaning 'to pitch' or 'to set up.' This choice reflects a focus on the act of establishing a dwelling, aligning with the narrative's emphasis on Israel's journey and settlement.
This translation choice narrows the focus to the action of pitching the tent, which may suggest a more immediate concern for habitation rather than the broader journey implied in the Hebrew.
In plain words — the whole versegenerated
Genesis 35:21 describes how Israel, the name for Jacob, set out again after a significant event. He pitched his tent beyond the Tower of Eder, a place important for shepherds. This shows a new phase in his journey and life.
Frequently Asked Questionsgenerated
It signifies a new beginning for Israel and his family, moving away from a past event and continuing their journey.
The Tower of Eder is a landmark associated with shepherding, indicating Israel's connection to pastoral life and the care of his flocks.
This verse marks a transition in Jacob's life, reflecting themes of journey and settlement that are central to the Israelite identity.
Israel's journey illustrates the importance of moving forward in life, even after significant events, and the ongoing nature of God's guidance.
Reflection Questionsgenerated
- What does setting out again symbolize in my own life?
- How can I recognize significant landmarks in my journey?
- In what ways do I see God's guidance as I move forward?
- How can the experiences of Israel inspire my own journey?
The early church on this verse — how the Fathers read it
An early commentary by Jerome highlights the significance of the Tower of Eder, linking it to the future temple and the congregation.
And Israel advanced and pitched his tent beyond the tower of Eder. The Hebrews believe that this place is where the temple was later built, and the tower of Eder signifies the tower of the flock, that is, the congregation and assembly.Early Church Fathers on Genesis 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 35:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Israel journeyed,.... Having stayed near Bethlehem, as it is said, about two months (h); this is the first time Jacob is by Moses called Israel, after this name, was given him; the reason of
Read John Gill on Genesis 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Israel journeyed, and spread his tent beyond the tower of Edar. Israel journeyed, and spread his tent beyond the tower of Edar.
Read Robert Jamieson on Genesis 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, the tower of the flock; a place where were excellent pastures. See .
Read Matthew Poole on Genesis 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 35:21 And Israel journeyed, and spread his tent beyond the tower of Edar.Ver. 22. Reuben went and lay with Bilhah.] A foul fault, in so good a family: but so it sometimes falls out, by the malice of Satan, for the discrediting of religion. Such ugly incest was committed at Corinth, as was hardly "heard of among heathen, that a man should have his father’ s wife." Some such there were among the kings of Egypt; but not many. Ethelbald, king of West Saxons, with great infamy marrying his father’ s widow Judith, enjoyed his kingdom but two years and a half. But how hateful is that Spanish incest, by Papal dispensation! King Philip of Spain might call the Archduke Albert, both brother…
Read John Trapp on Genesis 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) The tower of Edar.—Heb., Eder. Micah (Genesis 4:8) calls it “the hill of the daughter of Zion;” but the word used often means a beacon-hill, a hill on which a tower for observation is erected, wrongly translated in the Authorised Version a stronghold. The tower may, therefore, have been a few miles south of Jerusalem; and as the word “beyond” includes the idea of up to, as far as, the meaning is that Jacob now occupied this region permanently with his cattle. Until Esau, with his possessions, withdrew to Seir, there would be no room for Jacob and his flocks and herds at Hebron, but he would at Eder be so near his father as to be able often to visit him. And thus his exile was now over…
Read Charles John Ellicott on Genesis 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Tower of Edar.] Literally, the tower of the flock, and so translated Micah 4:8. It is supposed that this tower was about a mile from Bethlehem, and to have been the place where the angels appeared to the shepherds. The Targum of Jonathan expressly says: "It is the place in which the King Messiah shall be manifested in the end of days." By the tower of the flock we may understand a place built by the shepherds near to some well, for the convenience of watering their flocks, and keeping watch over them by night.
Read AdamClarke on Genesis 35 →CambridgeThe Cambridge Bible for Schools and Colleges21. Israel] Observe the employment of the new name as an alternative for Jacob, with especial frequency in the J narrative. the tower of Eder] i.e. “the tower of the flock.” It is uncertain whether “Eder” is a proper name or not. For a similar uncertainty, cf. Genesis 33:18. The place is evidently situated between Ephrath (Genesis 35:19) and Hebron (Genesis 37:14). The identification of Eder with Jerusalem on the strength of Mic 4:8 (“O tower of the flock [or, “Eder”], the hill of the daughter of Sion”) is improbable. 22a. Reuben] The incest of Reuben is alluded to in Genesis 49:3-4. The Compiler abbreviates what must have been a repulsive tradition. But, as in ch. 34, the tradition may…
Read Cambridge on Genesis 35 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleREUBEN’S INCEST, Genesis 35:21-22. 21. The tower of Edar — Or, Migdal-Edar, which means tower of the flock, so called, doubtless, from being a tower or eminence whence flocks at a distance could be watched. Comp.
Read Daniel Denison Whedon on Genesis 35 →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
Israel again set out and pitched his tent beyond the Tower of Eder.
Israel traveled, and spread his tent beyond the tower of Eder.
Israel again set out and pitched his tent beyond the Tower of Eder.
Then Israel traveled on and pitched his tent beyond Migdal Eder.
Tyndale line
¶ And Israel journeyed, and spread his tent beyond the tower of Edar.
And Israel journeyed, and spread his tent beyond the tower of Eder.
And Israel journeyed, and spread his tent beyond the tower of Eder.
And Israel journeyed, and spread his tent beyond the tower of Edar.
Then Israel went forwarde, and pitched his tent beyond Migdal-eder.
Strictly literal
And Israel journeyed, and spread his tent on the other side of Migdal-Eder.
And Israel journeyeth, and stretcheth out his tent beyond the tower of Edar;
And Israel journeys, and stretches out his tent beyond the Tower of Edar;
And Israel journeyed, and spread his tent beyond the tower of flocks [Eder].
Israel traveled on and pitched his tent beyond the watchtower of the flock.
From the Latin
Departing thence, he pitched his tent beyond the Flock tower.
Simplified
Israel moved on and camped beyond the watch tower at Eder.
And Israel went journeying on and put up his tents on the other side of the tower of the flock.
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 is supported by the Samaritan Pentateuch, which differs only in one word regarding the tent. The Dead Sea Scrolls show partial restoration but align closely with the Masoretic Text, indicating consistency in the core narrative across these witnesses.
וַיִּסַּ֖ע יִשְׂרָאֵ֑ל וַיֵּ֣ט אָֽהֳל֔וֹ מֵהָ֖לְאָה לְמִגְדַּל־ עֵֽדֶר׃
3 of the 7 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.
ויסע ישׂראל ויט אהלו מהלאה למגדל עדר
1 word differs from the Masoretic Text: אהלו (tent)
[ויסע] ישראל ויט אהל׳ה מהלאה למגדל [עדר]
4 words on the leather — 1 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 35:21
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.
נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.
נָסַע 147 vb. pull out or up, set out, journey
Qal 137
pull out or up
hence (from pulling up tent-pegs),
set out
depart
journey, march (by stages)
of wind
Niph. be pulled up, removed
Hiph.
cause to set out, lead out
remove
base
H5265 נָסַע pull out or up, set out, journey .. pull out or up
. hence (from pulling up tent-pegs), . set out
. depart
. journey, march (by stages)
. of wind
. be pulled up, removed
. . cause to set out, lead out
. remove
5265 naca` naw-sah'
a primitive root; properly, to pull up, especially the
tent-pins, i.e. start on a journey:--cause to blow, bring,
get, (make to) go (away, forth, forward, onward, out), (take)
journey, march, remove, set aside (forward), X still, be on
his (go their) way.
נָסַע (na.sa) — to set out.
1) to pull out, pull up, set out, journey, remove, set forward, depart
1a) (Qal)
1a1) to pull out or up
1a2) to set out, depart
1a3) to journey, march
1a4) to set forth (of wind)
1b) (Niphal) to be pulled up, be removed, be plucked up
1c) (Hiphil)
1c1) to cause to set out, lead out, cause to spring up
1c2) to remove, quarry
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun proper masculineHNpm
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הָֽ֫לְאָה (halah) means 'out there' or 'onwards,' covering both spatial and temporal distances. It can refer to something that is far away or beyond in place, as well as a point in time, indicating 'thus far' or 'forward.' The entries consistently emphasize these meanings without notable disagreement.
הָֽ֫לְאָה adv. out there, onwards, further
of place
of time
base
H1973 הָֽ֫לְאָה out there, onwards, further
1973 halah haw-leh-aw'
from the primitive form of the article (hal); to the
distance, i.e. far away; also (of time) thus far:--back,
beyond, (hence,-)forward, hitherto, thence,forth, yonder.
הָֽ֫לְאָה (ha.le.ah) — further.
1) out there, onwards, further
1a) yonder, beyond (of place)
1b) onwards (of time)
Prep | Adv — Preposition · adverbHR/D
be-yond': Found in the Hebrew only in its application to space and time, and for these ideas three words are employed: hale'ah (Ge 35:21) = "to the distance"; `abhar = "to go beyond" "to cross" derivative `ebher (Chald. `abhar) = "across," "beyond" (De 30:13; Jos 18:7; Jud 3:26; 1Sa 20:36; 2Ch 20:2; Ezr 4:17,20; Jer 25:22); and `al (Le 15:25) = "beyond the time." In the New Testament peran, is used to…
Beyond
When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).
מִגְדַּל־עֵ֫דֶר (Migdal-`Eder) means 'tower of the flock' and refers to a shepherd's watchtower located near Bethlehem. It is derived from the words for 'tower' and 'flock.' The term appears in Genesis 35:21 and Micah 4:8.
מִגְדַּל־עֵ֫דֶר n.pr. (flock-tower) shepherd's watch-tower near Bethlehem Gn 35:21 Mi 4:8.
done
H4029 מִגְדַּל־עֵ֫דֶר (flock-tower) shepherd's watch-tower near Bethlehem
4029 Migdal-`Eder mig-dal'-ay'-der
from 4026 and 5739; tower of a flock; Migdal-Eder, a place in
Palestine:--Migdal-eder, tower of the flock.
see HEBREW for 04026
see HEBREW for 05739
מִגְדַּל־עֵ֫דֶר (mig.dal-e.der) — tower of Eder.
§ Migdal-eder = "tower of the flock"
a shepherd's watchtower near Bethlehem
N-proper — Preposition · noun properHR/Npl
מִגְדַּל־עֵ֫דֶר (Migdal-`Eder) means 'tower of the flock' and refers to a shepherd's watchtower located near Bethlehem. It is derived from the words for 'tower' and 'flock.' The term appears in Genesis 35:21 and Micah 4:8.
מִגְדַּל־עֵ֫דֶר n.pr. (flock-tower) shepherd's watch-tower near Bethlehem Gn 35:21 Mi 4:8.
done
H4029 מִגְדַּל־עֵ֫דֶר (flock-tower) shepherd's watch-tower near Bethlehem
4029 Migdal-`Eder mig-dal'-ay'-der
from 4026 and 5739; tower of a flock; Migdal-Eder, a place in
Palestine:--Migdal-eder, tower of the flock.
see HEBREW for 04026
see HEBREW for 05739
מִגְדַּל־עֵ֫דֶר (mig.dal-e.der) — tower of Eder.
§ Migdal-eder = "tower of the flock"
a shepherd's watchtower near Bethlehem
HNpl — Noun properHNpl
Eder
Flock. (1.) A city in the south of Judah, on the border of Idumea (Josh. 15:21).
(2.) The second of the three sons of Mushi, of the family of Merari, appointed to the Levitical office (1 Chr. 23:23; 24:30).
(a flock). One of the towns of Judah, in the extreme south, and on the borders of Edom. (Joshua 15:21) No trace of it has been discovered in modern times. A Levite of the family of Merari, in the time of David. (1 Chronicles 23:23; 24:30)
a flock