Ezekiel 16:24 — Word Study
WLCוַתִּבְנִי־ לָ֖ךְ גֶּ֑ב וַתַּעֲשִׂי־ לָ֥ךְ רָמָ֖ה בְּכָל־ רְחֽוֹב׃
BSAyou builtbânâh▸ [constructed, established] a moundgab [vaulted place, arched room] and madeʻâsâh▸ [created, fashioned] a lofty shrinerâmâh [high, elevated, high place, idol worship site] in everykôl [all, every single] public squarerᵉchôb [street, plaza, broad place]
| Greek | English | Parsing |
|---|---|---|
| וַתִּבְנִי־ | and you built | Verb, Qal, sequential imperfect second person feminine singular |
| לָ֖ךְ | for yourself | Preposition, suffix |
| גֶּ֑ב | a mound | Noun common, masculine singular absolute |
| וַתַּעֲשִׂי־ | and you made | Verb, Qal, sequential imperfect second person feminine singular |
| לָ֥ךְ | for yourself | Preposition, suffix |
| רָמָ֖ה | a high place | Noun common, feminine singular absolute |
| בְּכָל־ | in every | Preposition, noun common masculine singular construct |
| רְחֽוֹב׃ | open place | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | you built yourself a mound and made yourself a lofty shrine in every public square. |
| KJV | That thou hast also built unto thee an eminent place, and hast made thee an high place in every street. |
| ASV | that thou hast built unto thee a vaulted place, and hast made thee a lofty place in every street. |
| YLT | That thou dost build to thee an arch, And dost make to thee a high place in every broad place. |
| WEB | “that you have built for yourselves a vaulted place, and have made yourselves a lofty place in every street. |
| BBE | That you made for yourself an arched room in every open place. |
Where they part company is in the translations of specific phrases, but the essential meaning remains consistent.
The sentence contains a main clause with two actions connected by 'and,' emphasizing the dual nature of the unfaithful acts.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּנָה
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 16:24
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 Judgment Against Jerusalemgenerated
Ezekiel 16:24 is part of a larger passage where God, through the prophet Ezekiel, rebukes Jerusalem for its unfaithfulness and idolatry. The people have turned away from God, building shrines and engaging in practices that provoke His anger. This section highlights the consequences of their actions and serves as a warning against turning away from divine instruction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 16:31–39 | But when you built your mounds at the head of every street and made your lofty shrines in every public square, you were not even like a prostitute, because you scorned payment. |
| 2 | Ezekiel 20:28–29 | When I brought them into the land that I swore to give them and they saw any high hill or leafy tree, there they offered their sacrifices, presented offerings that provoked Me, sent up their fragrant incense, and poured out their drink offerings. |
| 3 | 2 Kings 21:3–7 | For he rebuilt the high places that his father Hezekiah had destroyed, and he raised up altars for Baal. He made an Asherah pole, as King Ahab of Israel had done, and he worshiped and served all the host of heaven. |
| 4 | 2 Kings 23:5–7 | Josiah also did away with the idolatrous priests ordained by the kings of Judah to burn incense on the high places of the cities of Judah and in the places all around Jerusalem—those who had burned incense to Baal, to the sun and moon, to the constellations, and to all the host of heaven. |
| 5 | 2 Chronicles 33:3–7 | For he rebuilt the high places that his father Hezekiah had torn down, and he raised up altars for the Baals and made Asherah poles. And he worshiped and served all the host of heaven. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בָּנָה, va.tiv.ni-generated
The verb בָּנָה (banah) means 'to build' and encompasses various forms such as establishing or repairing. In this verse, it indicates the act of constructing a mound, symbolizing the people's rejection of God in favor of idolatry.
As a sequential imperfect verb in the second person feminine singular, it emphasizes the ongoing nature of their actions. The people are not just building; they are actively engaging in creating spaces for worship that are contrary to God's commands.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'you built yourself a mound and made yourself a lofty shrine in every public square.' Other translations like the KJV and ASV agree with this wording, maintaining the same structure and meaning.
Sentence Structuregenerated
The main verb תִּבְנִי (tivni), 'you built,' governs the action of the sentence, with two objects following: גֶּ֑ב (gev), 'a mound,' and רָמָ֖ה (ramah), 'a lofty shrine.' This structure emphasizes the actions taken by the subject.
The Hebrew word order places the verbs at the beginning, which highlights the actions of building and making as the focus of the condemnation.
Septuagint Backgroundgenerated
The Septuagint translates בָּנָה as ᾠκοδόμησας (oikodomeisas), meaning 'you built.' This Greek word carries a similar sense of construction, indicating the act of establishing something.
This choice shows a direct correspondence in meaning, reinforcing the idea of active participation in idolatrous practices.
In plain words — the whole versegenerated
Ezekiel 16:24 describes how the people built a mound and made a lofty shrine in public squares. This act symbolizes their unfaithfulness to God and their engagement in idol worship.
Frequently Asked Questionsgenerated
Building a mound signifies the people's rejection of God and their commitment to idolatry.
The public square represents a communal space where the people's actions are visible, highlighting their open defiance of God's commands.
This verse illustrates the dangers of turning away from God and the consequences of engaging in practices that go against His will.
This verse is part of Ezekiel's broader message of judgment against Israel for their unfaithfulness, emphasizing the need for repentance.
Reflection Questionsgenerated
- What are some modern examples of idolatry that can distract us from our relationship with God?
- How can we ensure that our actions reflect our commitment to God rather than to worldly practices?
- In what ways can we build up our faith and community in a manner that honors God?
- What steps can we take to turn away from practices that may lead us away from God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 16:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[That] thou hast also built unto thee an eminent place,.... Or a "brothel" (k); and so the Septuagint version, "a whoring house"; not content to commit idolatry privately, they built a public place for idolatrous worship.
Read John Gill on Ezekiel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat thou hast also built unto thee an eminent place, and hast made thee an high place in every street.
Read Robert Jamieson on Ezekiel 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHast also built, with great charge and pains, as those do. who build, hereby declaring thy purposes of continuing thy lewdness. Unto thee; for thyself, grown so prodigiously public, and followed with such numbers, and such great ones, that no common place was thought great enough, or stately enough. An eminent place; not only eminent for its situation, but for its structure, that it might invite men in, and have room to treat them, unless you will refer the words that follow to the manner of the building, and the former words to the height of the situation. An high place in every street; idol temples and brothel-houses were in every street; so common were these sins with the Jews; in every…
Read Matthew Poole on Ezekiel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:24 [That] thou hast also built unto thee an eminent place, and hast made thee an high place in every street.Ver. 24. That thou hast also built unto thee.] How stintless is sin, and how like is this to Jeremiah’ s preaching! An eminent place.] Or brothel house, that thy madness may appear to all men.
Read John Trapp on Ezekiel 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Built unto thee an eminent place.—The word means literally, arches. Such arched rooms were used in connection with the worship of idols for licentious purposes, and hence the translation of the margin indicates the real object of the structure, whether the word be taken in its literal sense, or spiritually, of unfaithfulness to God. In the following verse the indiscriminateness of Israel’s idolatry is expressed in the strongest terms, and then in the following verses the adoption of the idolatries of several nations in particular is specified.
Read Charles John Ellicott on Ezekiel 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Thou hast also built unto thee an eminent place] גב gab, a stew or brothel; Vulg. lupanar; Septuag. οικημαπορνικον. So my old MS. Bible, a bordel house. "Thou hast builded thy stewes and bordell houses in every place." - Coverdale's Bible, 1535. Bordel is an Italian word: how it got so early into our language I know not. Our modern word brothel is a corruption of it. Diodati translates, Tu hai edificato un bordello, "Thou hast built a brothel." Houses of this kind were of a very ancient date.
Read AdamClarke on Ezekiel 16 →CambridgeThe Cambridge Bible for Schools and Colleges24. an eminent place] The term is used of the “back,” the “boss” of a buckler, and the like, and means something elevated to some extent and probably arched; R.V. marg. vaulted chamber. It appears to be the same thing which is called a “high place” or rather: height, or elevated place, in this verse and Ezekiel 16:25 (a different word from that usually rendered “high place”). Small shrines must be meant, as they were put in every street, and at every head of the way. If the places were arches or vaults there is no reason to suppose that they were used for literal prostitution, as A.V. marg. suggests. The language is figurative for idolatry, Jeremiah 2:20; Jeremiah 3:2.
Read Cambridge on Ezekiel 16 →Albert Barnes1798–1870Barnes' Notes on the BibleThat thou ... - Render it: after that thou didst build “unto thee an eminent place,” and didst make “thee an high place in every street” - after that thou didst build “thy high place at the head of
Read Albert Barnes on Ezekiel 16 →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
you built yourself a mound and made yourself a lofty shrine in every public square.
“that you have built for yourselves a vaulted place, and have made yourselves a lofty place in every street.
you built yourself a mound and made yourself a lofty shrine in every public square.
you built yourself a chamber and put up a pavilion in every public square.
Tyndale line
That thou hast also built unto thee an eminent place, and hast made thee an high place in every street.
that thou hast built unto thee a vaulted place, and hast made thee a lofty place in every street.
that thou hast built unto thee an eminent place, and hast made thee a lofty place in every street.
That thou hast also built to thee an eminent place, and hast made thee a high place in every street.
Thou hast also built vnto thee an hie place, and hast made thee an hie place in euery streete.
Strictly literal
that thou didst also build unto thee a place of debauchery, and didst make thee a high place in every street:
That thou dost build to thee an arch, And dost make to thee a high place in every broad place.
That you build an arch for yourself, || And make a high place for yourself in every broad place.
That thou didst build unto thyself eminences, and make thyself elevations in every street.
you built yourself a vaulted chamber in every public place.
From the Latin
That thou didst also build thee a common stew, and madest thee a brothel house in every street.
Simplified
you built yourself a pagan shrine, a high place of idol worship on every public square in the city.
That you made for yourself an arched room in every open place.
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 in their wording, with 7 of the 8 words matched. The Septuagint's structure and articles differ, but the essential meaning remains consistent across both texts.
וַתִּבְנִי־ לָ֖ךְ גֶּ֑ב וַתַּעֲשִׂי־ לָ֥ךְ רָמָ֖ה בְּכָל־ רְחֽוֹב׃
7 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 Ezekiel 16:24
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.
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
גַּב (gav) refers to anything convex or curved, primarily denoting the back of a person. It can also mean a mound, a boss on a shield, bulwarks, or the rim of a wheel. The word encompasses various meanings related to rounded surfaces and projections, and has an Aramaic equivalent, גַּב (H1355).
גַּב n.m. anything convex, curved, gibbous, e,g, back, chiefly late
back
mound
boss, or convex projection, of shield
bulwarks, breastworks
brow
rim of wheel
base
H1354 גַּב
1354 gab gab
from an unused root meaning to hollow or curve; the back (as
rounded (compare 1460 and 1479); by analogy, the top or rim, a
boss, a vault, arch of eye, bulwarks, etc.:--back, body, boss,
eminent (higher) place, (eye)brows, nave, ring.
see HEBREW for 01460
see HEBREW for 01479
גַּב (gav) — back/rim/brow.
1) convex surface, back
1a) back (of man)
1b) mound (for illicit worship)
1c) boss (convex projection of shield)
1d) bulwarks, breastworks (of arguments-fig.)
1e) brow, eyebrow
1f) rim (of wheel)
Aramaic equivalent: gav (גַּב "back" H1355)
N-cs — Noun common · masculine singular absoluteHNcmsa
mound.
See SIEGE, 4, (c).
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
רָמָה (ramah) refers to a height or high place, often associated with idolatry or illicit worship. It is derived from a feminine active participle of another Hebrew root. The term is primarily used in contexts relating to elevated locations used for worship.
רָמָה n.f. height, high-place
base
H7413 רָמָה
7413 ramah raw-maw'
feminine active participle of 7311; a height (as a seat of
idolatry):--high place.
see HEBREW for 07311
רָמָה (ra.mah) — high place.
1) height, high place
1a) as place of illicit worship
N-fs — Noun common · feminine singular absoluteHNcfsa
1. General:
(1) "High place" is the normal translation of bamah, a word that means simply "elevation" (Jer 26:18; Eze 36:2, etc.; compare the use in Job 9:8 of the waves of the sea. For the plural as a proper noun see BAMOTH). In the King James Version of Eze 16:24,25,31,39, "high places" is the translation of ramah (the Revised Version (British and American) "lofty places"), a common word (see RAMAH) of exactly the same meaning, indistinguishable from bamah in 16:16. In three of these verses of Eze (16:24,31,39) ramah is paralleled by gabh, which again has precisely the same sense ("eminent place" in the King James Version, the English Revised Version), and the "vaulted…
High place
An eminence, natural or artificial, where worship by sacrifice or offerings was made (1 Kings 13:32; 2 Kings 17:29). The first altar after the Flood was built on a mountain (Gen. 8:20). Abraham also built an altar on a mountain (12:7, 8). It was on a mountain in Gilead that Laban and Jacob offered sacrifices (31:54). After the Israelites entered the Promised Land they were strictly enjoined to overthrow the high places of the Canaanites (Ex. 34:13; Deut. 7:5; 12:2, 3), and they were forbidden to worship the Lord on high places (Deut. 12:11-14), and were…
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
רְחוֹב (re.chov) refers to a broad open place or plaza, often translated as street. It is derived from the root meaning width and encompasses areas like avenues or public spaces. The entries consistently emphasize its meaning related to open areas, with no significant disagreement noted among the lexicons.
רְחוֹב n.f. broad open place, plaza
base
H7339 רְחוֹב broad open place, plaza
7339 rchob rekh-obe'
or rchowb {rekh-obe'}; from 7337; a width, i.e. (concretely)
avenue or area:--broad place (way), street. See also 1050.
see HEBREW for 07337
see HEBREW for 01050
רְחוֹב (re.chov) — street/plaza.
broad or open place or plaza
N-fs — Noun common · feminine singular absoluteHNcfsa
(1) The "open place" of Ge 38:14 the King James Version, in which Tamar sat, has come from a misunderstanding of the Hebrew, the translators having taken bephethach `enayim to mean "in an opening publicly," instead of "in an opening (i.e. a gate) of Enaim" (compare Pr 1:21 in the Hebrew). The Revised Version (British and American) has corrected; see ENAIM.
(2) In 1Ki 22:10 parallel 2Ch 18:9 the Revised Version (British and American) relates that Ahab and Jehoshaphat sat "each on his throne, arrayed in their robes, in an open place (margin "Hebrew: a threshing-floor," the King James Version "a void place") at the entrance of the gate of Samaria." The Hebrew here is awkward…
Open place
Gen. 38:14, 21, mar. Enaim; the same probably as Enam (Josh. 15:34), a city in the lowland or Shephelah.