Joshua 21:39 — Word Study
WLCאֶת־ חֶשְׁבּוֹן֙ וְאֶת־ מִגְרָשֶׁ֔הָ אֶת־ יַעְזֵ֖ר וְאֶת־ מִגְרָשֶׁ֑הָ כָּל־ עָרִ֖ים אַרְבַּֽע׃
BSAHeshbonCheshbôwn [a city east of the Jordan] and JazerYaʻăzêyr [originally an Amorite city] fourʼarbaʻ [a simple counting number] citiesʻîyr [towns with walls or watchmen] in allkôl together withʼêth their pasturelandsmigrâsh [open lands, common areas, or margins of the sea]
| Greek | English | Parsing |
|---|---|---|
| אֶת־ | the object marker | Particle |
| חֶשְׁבּוֹן֙ | Heshbon | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִגְרָשֶׁ֔הָ | pasture lands its | Noun common masculine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| יַעְזֵ֖ר | Jazer | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִגְרָשֶׁ֑הָ | pasture lands its | Noun common masculine plural construct, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| עָרִ֖ים | [the] cities | Noun common, masculine plural absolute |
| אַרְבַּֽע׃ | [were] four | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Heshbon, and Jazer—four cities in all, together with their pasturelands. |
| KJV | Heshbon with her suburbs, Jazer with her suburbs; four cities in all. |
| ASV | Heshbon with its suburbs, Jazer with its suburbs; four cities in all. |
| YLT | Heshbon and its suburbs, Jazer and its suburbs — [in] all four cities. |
| WEB | Heshbon with its pasture lands, Jazer with its pasture lands: four cities in all. |
| BBE | Heshbon and Jazer with their grass-lands, four towns. |
Where they part company is in the specific phrasing of the cities listed — see How Translations Differ.
The sentence consists of a main clause identifying the cities and a subordinate phrase that adds detail about the pasturelands.
4 commentators on this verse
Gill, Jamieson, Cambridge, Whedon & more — read them ›
clause
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 — Joshua 21:39
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 Allotment of Citiesgenerated
Joshua 21:39 provides a list of cities given to the Levites, specifically from the tribe of Gad. This verse highlights Heshbon and Jazer as part of the cities allotted, emphasizing their significance in the region east of the Jordan River. The context shows the distribution of cities among the tribes and the importance of these locations for the Levites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 13:17–21 | to Heshbon and all its cities on the plateau, including Dibon, Bamoth-baal, Beth-baal-meon, |
| 2 | Numbers 21:26–30 | Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab and taken all his land as far as the Arnon. |
| 3 | Numbers 32:37 | The Reubenites built up Heshbon, Elealeh, Kiriathaim, |
| 4 | 1 Chronicles 6:81 | Heshbon, and Jazer, together with their pasturelands. |
| 5 | Numbers 32:1–3 | Now the Reubenites and Gadites, who had very large herds and flocks, surveyed the lands of Jazer and Gilead, and they saw that the region was suitable for livestock. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חֶשְׁבּוֹן, chesh.bOngenerated
The word חֶשְׁבּוֹן (chesh.bOn) is a proper noun referring to a city known for its strength, located east of the Jordan River. It served as the capital of the Amorites and later became part of the territories of the tribes of Reuben and Gad. The city is associated with King Sihon and plays a significant role in the biblical narrative.
Heshbon is mentioned multiple times throughout the Old Testament, indicating its importance as a fortified city. The name suggests a connection to strength, reflecting its position as a stronghold in the region.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase Heshbon, and Jazer—four cities in all.
Sentence Structuregenerated
The structure of the verse revolves around a main clause that lists the cities: חֶשְׁבּוֹן and יַעְזֵר, with additional phrases providing context about their total count and the inclusion of pasturelands. The Hebrew syntax emphasizes the cities and their significance in the allotment.
The finite verb is implicit in the context, as the sentence describes the cities being counted. The phrase structure clearly delineates the cities from their pasturelands, indicating a complete thought about the allotment.
Septuagint Backgroundgenerated
The Septuagint translates חֶשְׁבּוֹן as εσεβων, showing a direct correspondence to the Hebrew name. This choice reflects the translators' intent to maintain the identity and significance of the city within the Greek-speaking community.
The use of the Greek term emphasizes the continuity of the city's importance from the Hebrew text into the Greek translation, preserving its role in the narrative.
In plain words — the whole versegenerated
Joshua 21:39 lists Heshbon and Jazer as two of the four cities allotted to the Levites, along with their pasturelands. This verse highlights the importance of these cities in the region east of the Jordan River.
Frequently Asked Questionsgenerated
Heshbon was a stronghold city and served as the capital of the Amorites, making it an important location in the biblical narrative.
Pasturelands are included to indicate the agricultural resources available to the cities, which were vital for sustaining the communities.
The cities listed were part of the allotment for the Levites, who were given specific cities to dwell in as they served in their religious duties.
The number four indicates the total count of cities allotted, which helps in understanding the distribution of land among the tribes.
Reflection Questionsgenerated
- What role do cities like Heshbon and Jazer play in the biblical narrative?
- How can understanding the significance of pasturelands enhance our view of these cities?
- In what ways does the allotment of cities reflect God's provision for the Levites?
- How does the number of cities allotted relate to the overall structure of land distribution among the tribes?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Joshua 21:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHeshbon with her suburbs,.... Which was formerly the royal city of Sihon king of the Amorites, and was first given to and rebuilt by the Reubenites, but was upon the border of the tribe of Gad; and
Read John Gill on Joshua 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs, No JFB commentary on these verses.
Read Robert Jamieson on Joshua 21 →CambridgeThe Cambridge Bible for Schools and Colleges39. Heshbon] ch. Joshua 13:17; Jazer, see ch. Joshua 13:25.
Read Cambridge on Joshua 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28-39. Dabareh — Joshua 19:12. En-gannim — Joshua 19:21.Kedesh — Joshua 12:22. Jokneam — Joshua 12:22. Ramoth — Joshua 13:26. Heshbon — Joshua 13:17; Joshua 13:26. Jazer — Joshua 13:25.
Read Daniel Denison Whedon on Joshua 21 →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
Heshbon, and Jazer—four cities in all, together with their pasturelands.
Heshbon with its pasture lands, Jazer with its pasture lands: four cities in all.
Heshbon, and Jazer—four cities in all, together with their pasturelands.
Heshbon, and Jazer, along with the grazing areas of each – a total of four cities.
Tyndale line
Heshbon with her suburbs, Jazer with her suburbs; four cities in all.
Heshbon with its suburbs, Jazer with its suburbs; four cities in all.
Heshbon with her suburbs, Jazer with her suburbs; four cities in all.
Heshbon with its suburbs, Jazer with its suburbs; four cities in all.
Heshbon with her suburbs, and Iazer with her suburbes: foure cities in all.
Strictly literal
Heshbon and its suburbs, Jaazer and its suburbs: four cities in all.
Heshbon and its suburbs, Jazer and its suburbs — [in] all four cities.
Heshbon and its outskirts, Jazer and its outskirts—four cities [in] all.
(21:37) Cheshbon with its open spaces, Ya'zer with its open spaces: four cities in all.
The clans of Merari were also given Heshbon with its pasturelands, and Jazer with its pasturelands. These were four cities in all.
From the Latin
So all the cities of the Levites within the possession of the children of Israel were forty-eight,
Simplified
Heshbon, and Jazer.
Heshbon and Jazer with their grass-lands, four towns.
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 and the Septuagint largely agree on the content of this verse, with 8 out of 11 words matching between the two. This indicates a strong consistency in the transmission of the text, despite differences in word order and articles.
אֶת־ חֶשְׁבּוֹן֙ וְאֶת־ מִגְרָשֶׁ֔הָ אֶת־ יַעְזֵ֖ר וְאֶת־ מִגְרָשֶׁ֑הָ כָּל־ עָרִ֖ים אַרְבַּֽע׃
8 of the 11 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 Joshua 21:39
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — ParticleHTo
חֶשְׁבּוֹן (Cheshbown) refers to a city associated with Sihon, the king of the Amorites. It is described as a stronghold and is located east of the Jordan River, marking the boundary between the tribes of Reuben and Gad. The name suggests a connection to the concept of strength.
חֶשְׁבּוֹן n.pr.loc. of the city of Sihon king of the Amorites
base
H2809 חֶשְׁבּוֹן of the city of Sihon king of the Amorites
2809 Cheshbown khesh-bone'
the same as 2808; Cheshbon, a place East of the
Jordan:--Heshbon.
see HEBREW for 02808
חֶשְׁבּוֹן (chesh.bon) — Heshbon.
§ Heshbon = "stronghold"
the capital city of Sihon, king of the Amorites, located on the western border of the high plain and on the border line between the tribes of Reuben and Gad
N-proper — Noun properHNpl
hesh'-bon (cheshbon; Hesebon): The royal city of Sihon king of the Amorites, taken and occupied by the Israelites under Moses (Nu 21:25 f, etc.). It lay on the southern border of Gad (Jos 13:26), and was one of the cities fortified by Reuben (Nu 32:37). It is reckoned among the cities of Gad given to the Merarite Levites (Jos 21:39). In later literature (Isa 15:4; 16:8 f; Jer 48:2,34,45; 49:3) it is referred to as a city of Moab. It passed again into Jewish hands, and is mentioned by Josephus (Ant., XIII, xv, 4) as among their possessions in the country of Moab…
Heshbon
Intelligence, a city ruled over by Sihon, king of the Amorites (Josh. 3:10; 13:17). It was taken by Moses (Num. 21:23-26), and became afterwards a Levitical city (Josh. 21:39) in the tribe of Reuben (Num. 32:37). After the Exile it was taken possession of by the Moabites (Isa. 15:4; Jer. 48:2, 34, 45). The ruins of this town are still seen about 20 miles east of Jordan from the north end of the Dead Sea. There are reservoirs in this district, which are probably the “fishpools” referred to in Cant. 7:4.
(stronghold), the capital city of Sihon king of the Amorites. (Numbers 21:26) It stood on the western border of the high plain --Mishor, (Joshua 13:17) --and on the boundary line between the tribes of Reuben and Gad. The ruins of Hesban , 20 miles east of the Jordan, on the parallel of the northern end of the Dead Sea mark the site, as they bear the name; of the ancient Heshbon. There are many cisterns among the ruins. Comp. (Solomon 7:4)
A celebrated city of the Amorites, twenty miles east of the mouth of the Jordan, Jos 3:10; 13:17. It was given to Reuben; but was afterwards transferred to Gad, and then to the Levites. It had been conquered from the Moabites by Sihon, and because his capital; and was taken by the Israelites a little before the death of Moses, Nu 21:25; Jos 21:39. After the ten tribes were transplanted into the country beyond the Euphrates, the Moabites recovered it, Isa 15:4; Jer 48:2,34,45. Its ruins are still called Hesban, and cover the sides of a hill seven miles north of Medeba.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
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
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יַעְזֵר (Ya`azeyr) refers to Jazer or Jaazer, a location east of the Jordan River, associated with the tribe of Gad. The name is derived from a root meaning 'helpful.' It is noted as a Levitical city and was originally an Amorite city, though its exact site remains uncertain.
יַעְזֵר and יַעְזֵיר n.pr.loc. E. of Jordan
base
H3270 יַעְזֵר and יַעְזֵיר E. of Jordan
3270 Ya`azeyr yah-az-ayr'
or Yazer {yah-zare'}; from 5826; helpful; Jaazer or Jazer, a
place East of the Jordan:--Jaazer, Jazer.
see HEBREW for 05826
יַעְזֵר (ya.a.zer) — Jazer.
§ Jazer or Jaazer = "helped"
a Levitical city east of the Jordan, in Gilead in the territory of Gad, formerly an Amorite city; site uncertain
יַעְזֵר (ya.a.zer) — (Sea of) Jazer.
§ Jazer or Jaazer = "helped"
a Levitical city east of the Jordan, in Gilead in the territory of Gad, formerly an Amorite city; site uncertain
N-proper — Noun properHNpl
ja'-zer (ya`zer or ya`zeyr; Septuagint Iazen in Codex Alexandrinus; Iazer): In some cases, e.g. Nu 21:32, the King James Version reads "Jaazer." This was a city of the Amorites East of the Jordan taken, along with its towns, by Moses, and occupied by the tribe of Gad (Nu 21:32; 32:35). The country was very fertile, and its spacious pasture-lands attracted the flock-masters of Gad (Nu 32:1), the southern border of whose territory it marked (Jos 13:25). It was assigned to the Merarite Levites (Jos 21:39; 1Ch 6:81). The place was reached by Joab when taking the census…
(Jehovah helps). [JAAZER, OR JAZER]
Or JAAZER, Nu 21:32, a city of the Amorites, in Gilead; afterwards a Levitical city in Gad. It lay some fifteen miles north of Heshbon, near a small stream, Nu 1:1-36:13 32:1 Jos 21:39 1Ch 26:31 Jer 48:32.
assistance; helper
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
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
HNcmpc/Sp3fs — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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)
N-fp — Noun common · masculine plural absoluteHNcmpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Adj — AdjHAcbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;