Proverbs 1:21 — Word Study
WLCבְּרֹ֥אשׁ הֹמִיּ֗וֹת תִּ֫קְרָ֥א בְּפִתְחֵ֖י שְׁעָרִ֥ים בָּעִ֗יר אֲמָרֶ֥יהָ תֹאמֵֽר׃
BSAin the mainrôʼsh concoursehâmâh [at the head of multitudes, in busy corners] she cries aloudqârâʼ▸ [cries, calls out] at the cityʻîyr gatesshaʻar [entrances of the gates, town gates] she makesʼâmar▸ her speechʼêmer [utters her words, explains her message]
| Greek | English | Parsing |
|---|---|---|
| בְּרֹ֥אשׁ | at [the] top of | Preposition, noun common masculine singular construct |
| הֹמִיּ֗וֹת | noisy [places] | Verb, Qal, participle (active) feminine plural |
| תִּ֫קְרָ֥א | she calls out | Verb, Qal, imperfect third person feminine singular |
| בְּפִתְחֵ֖י | at [the] entrances of | Preposition, noun common masculine plural construct |
| שְׁעָרִ֥ים | [the] gates | Noun common, masculine plural absolute |
| בָּעִ֗יר | in the city | Preposition, noun common feminine singular absolute |
| אֲמָרֶ֥יהָ | sayings her | Noun common masculine plural construct, suffix |
| תֹאמֵֽר׃ | she utters | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | in the main concourse she cries aloud, at the city gates she makes her speech: |
| KJV | She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, |
| ASV | She crieth in the chief place of concourse; At the entrance of the gates, In the city, she uttereth her words: |
| YLT | At the head of the multitudes she calleth, In the openings of the gates, In the city her sayings she saith: |
| WEB | She calls at the head of noisy places. At the entrance of the city gates, she utters her words: |
| BBE | Her words are sounding in the meeting-places, and in the doorways of the town: |
The translations agree on the main idea of Wisdom calling out, with no significant differences noted.
The main verb is supported by two prepositional phrases that specify the locations of her call, providing a clear structure to the verse.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָמָה
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 — Proverbs 1:21
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 Call of Wisdomgenerated
Proverbs 1:21 presents Wisdom as a figure who calls out in public spaces, emphasizing her desire to reach the people. This verse is part of a larger passage where Wisdom critiques the simple and the scoffers, urging them to embrace knowledge and understanding. The context highlights the importance of heeding Wisdom's call, as seen in the verses surrounding it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:3 | She has sent out her maidservants; she calls out from the heights of the city. |
| 2 | Matthew 10:27 | What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the housetops. |
| 3 | Matthew 13:2 | Such large crowds gathered around Him that He got into a boat and sat down, while all the people stood on the shore. |
| 4 | John 18:20 | “I have spoken openly to the world,” Jesus answered. “I always taught in the synagogues and at the temple, where all the Jews come together. I said nothing in secret. |
| 5 | Acts 5:20 | “Go, stand in the temple courts and tell the people the full message of this new life.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תִּ֫קְרָ֥א, tik.Ra'generated
The verb תִּ֫קְרָ֥א (tik.Ra') is derived from the root קָרָא (qara'), which means 'to call' or 'to proclaim.' It is in the imperfect tense, indicating an ongoing action, suggesting that Wisdom continuously calls out to the people.
This word conveys a sense of urgency and importance in her message. The use of the feminine form indicates that Wisdom is personified as a woman, emphasizing her role as a nurturing and guiding figure in society.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Wisdom is calling out in public spaces.
Sentence Structuregenerated
The main verb תִּ֫קְרָ֥א (she calls out) governs the structure of the verse, with two prepositional phrases providing context: one describing where she calls out and another specifying where she makes her speech.
The sentence structure emphasizes the locations — the main concourse and the city gates — highlighting the public nature of her call.
Septuagint Backgroundgenerated
The Septuagint translates תִּ֫קְרָ֥א as κηρύσσεται (kēryssesthai), meaning 'to proclaim' or 'to preach.' This choice suggests a more formal or authoritative tone to Wisdom's call, emphasizing her role as a herald of important messages.
The translation reflects a similar intent as the Hebrew, focusing on the act of proclaiming in public spaces.
In plain words — the whole versegenerated
Proverbs 1:21 describes Wisdom calling out in busy public places, like the main concourse and city gates. She seeks to be heard and understood by the people, urging them to pay attention to her message.
Frequently Asked Questionsgenerated
It signifies that Wisdom seeks to reach everyone, especially in busy and important places where people gather.
Personifying Wisdom as a woman emphasizes nurturing qualities and the importance of her guidance in society.
The city gates were central places for gathering and decision-making, symbolizing that Wisdom's message is relevant to all aspects of life.
This verse is part of a larger call to heed Wisdom's teachings, which are critical for understanding and living a wise life.
Reflection Questionsgenerated
- In what ways do I see Wisdom calling out in my own life?
- How can I be more attentive to the guidance and teachings of Wisdom?
- What are some public spaces where I can share my understanding of Wisdom with others?
- How does understanding Wisdom's call impact my daily decisions?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that Wisdom's call at the city gates symbolizes the Church's role in guiding believers through teaching and preaching.
At the gates of the city, He utters His words. The city of the Lord is the Church, united from both peoples, namely Jews and Gentiles. Its gates are the teachers who, by preaching the word, bring believers into it.Early Church Fathers on Proverbs 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 1:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShe crieth in the chief place of concourse,.... Where a multitude of people meet together; the Targum is, "on the top of palaces;'' but rather it is to be understood of the synagogues of the Jews,
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShe crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, She crieth in the chief place of concourse, in the openings of the gates - "the
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe chief place of concourse; where there is probability of most success. The opening of the gates; where magistrates sit in judgment, and people are assembled. So it crieth both to the wise and to the unwise, as Paul preached, . In the city; not only in the gate, but in every part of the city. Or, in the cities, the singular number being put for the plural.
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:21 She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, [saying],Ver. 21. In the chief place of concourse.] Veritas non quaerit angulos. Christ, as his manner was, preached in the synagogues; Paul disputed in the market with whomsoever he met, and preached in the midst of Mars hill. And at Rome his "bonds in Christ were manifest in all Caesar’ s court, and in all other places."
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Crieth.—She cannot bear to see sinners rushing madly on their doom. (Comp. Christ’s weeping over Jerusalem, Luke 19:41; and Romans 9:2, sqq; Philippians 3:18, sqq.)
Read Charles John Ellicott on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and Colleges21. in the chief place of concourse] Lit. at the head of the noisy places (turbarum, Vulg.). The expression head of the streets occurs Isaiah 51:20; Lamentations 2:19. Comp. at every head of the ways, Ezekiel 16:25; the place where the street branches off and so has its head or beginning. The LXX. (with a slightly different Heb. reading) ἐπʼ ? ἄκρωντειχέων, on the top of the walls. openings] Rather, entering in. Just within the gate of an oriental city was the principal square, or open space, where public business was transacted and courts were held. See, for example, 1 Kings 22:10; Rth 4:1.
Read Cambridge on Proverbs 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE , , AND OF WISDOM, Proverbs 1:20-33. 20, 21. Having thus admonished his pupil of the dangers of yielding to the seducing invitations of rapacious and violent men, and shown him the wickedness,
Read Daniel Denison Whedon on Proverbs 1 →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
in the main concourse she cries aloud, at the city gates she makes her speech:
She calls at the head of noisy places. At the entrance of the city gates, she utters her words:
in the main concourse she cries aloud, at the city gates she makes her speech:
at the head of the noisy streets she calls, in the entrances of the gates in the city she utters her words:
Tyndale line
She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,
She crieth in the chief place of concourse; At the entrance of the gates, In the city, she uttereth her words:
She crieth in the chief place of concourse; at the entering in of the gates, in the city, she uttereth her words:
She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying ,
She calleth in the hye streete, among the prease in the entrings of the gates, and vttereth her wordes in the citie, saying,
Strictly literal
she calleth in the chief [place] of concourse, in the entry of the gates; in the city she uttereth her words:
At the head of the multitudes she calleth, In the openings of the gates, In the city her sayings she saith:
She calls at the head of the multitudes, || In the openings of the gates, || In the city she says her sayings:
At the corner of noisy streets she calleth, at the entrances of gates; in the city she sayeth her speeches:
at the head of the noisy streets she cries out, at the entrance of the city gates she speaks,
From the Latin
At the head of multitudes she crieth out, in the entrance of the gates of the city she uttereth her words, saying:
Simplified
She cries out at busy corners; she explains her message at the town gates:
Her words are sounding in the meeting-places, and in the doorways of the town:
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 share significant agreement in the content of Proverbs 1:21. While the Septuagint's wording differs, it maintains the core message of Wisdom's public call. Five of the eight words match, indicating a close relationship between the two texts.
בְּרֹ֥אשׁ הֹמִיּ֗וֹת תִּ֫קְרָ֥א בְּפִתְחֵ֖י שְׁעָרִ֥ים בָּעִ֗יר אֲמָרֶ֥יהָ תֹאמֵֽר׃
5 of the 8 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 Proverbs 1:21
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.
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-mp — Noun common · masculine plural absoluteHNcmpa
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…
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs