Isaiah 25:2 — Word Study
WLCכִּ֣י שַׂ֤מְתָּ מֵעִיר֙ לַגָּ֔ל קִרְיָ֥ה בְצוּרָ֖ה לְמַפֵּלָ֑ה אַרְמ֤וֹן זָרִים֙ מֵעִ֔יר לְעוֹלָ֖ם לֹ֥א יִבָּנֶֽה׃
BSAIndeedkîy You have madesûwm■ the cityʻîyr [a mass of broken walls] a heap of rubblegal the fortifiedbâtsar [strong, defensive] townqiryâh a ruinmappâlâh [a place of decay, a fallen building] The fortressʼarmôwn [high palace, citadel] of strangerszûwr [foreigners, non-citizens] [is] a city [no more]ʻîyr it will neverʻôwlâm [to the age, forever] be rebuiltbânâh▸ [established, restored]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| שַׂ֤מְתָּ | you have made | Verb, Qal, perfect second person masculine singular |
| מֵעִיר֙ | from a city | Preposition, noun common feminine singular absolute |
| לַגָּ֔ל | into heap | Preposition, noun common masculine singular absolute |
| קִרְיָ֥ה | a town | Noun common, feminine singular absolute |
| בְצוּרָ֖ה | fortified | Verb, Qal, participle (passive) feminine singular |
| לְמַפֵּלָ֑ה | into a ruin | Preposition, noun common feminine singular absolute |
| אַרְמ֤וֹן | a fortress of | Noun common, masculine singular construct |
| זָרִים֙ | strangers | Adj |
| מֵעִ֔יר | from a city | Preposition, noun common feminine singular absolute |
| לְעוֹלָ֖ם | for ever | Preposition, noun common masculine singular absolute |
| לֹ֥א | not | Particle |
| יִבָּנֶֽה׃ | it will be rebuilt | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Indeed, You have made the city a heap of rubble, the fortified town a ruin. The fortress of strangers is a city no more; it will never be rebuilt. |
| KJV | For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built. |
| ASV | For thou hast made of a city a heap, of a fortified city a ruin, a palace of strangers to be no city; it shall never be built. |
| YLT | For Thou didst make of a city a heap, Of a fenced city a ruin, A high place of strangers from [being] a city, To the age it is not built. |
| WEB | For you have made a city into a heap, a fortified city into a ruin, a palace of strangers to be no city. It will never be built. |
| BBE | For you have made a town a waste place: a strong town a mass of broken walls; the tower of the men of pride has come to an end; it will never be put up again. |
Where they part company is בְצוּרָ֖ה — see How Translations Differ.
The verse consists of a main clause followed by several phrases that elaborate on the destruction, emphasizing the permanence of the city's ruin.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׂים
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 — Isaiah 25:2
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 of Citiesgenerated
Isaiah 25:2 describes God's judgment on a city, emphasizing its complete devastation. The surrounding verses highlight God's power and the consequences of turning away from Him. This prophecy serves as a reminder of the fate of those who oppose God's will, contrasting with the hope found in His protection for the faithful, as seen in Isaiah 25:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 25:12 | The high-walled fortress will be brought down, cast to the ground, into the dust. |
| 2 | Isaiah 14:23 | “I will make her a place for owls and for swamplands; I will sweep her away with the broom of destruction,” declares the LORD of Hosts. |
| 3 | Isaiah 17:1 | This is the burden against Damascus: “Behold, Damascus is no longer a city; it has become a heap of ruins. |
| 4 | Isaiah 21:9 | Look, here come the riders, horsemen in pairs.” And one answered, saying: “Fallen, fallen is Babylon! All the images of her gods lie shattered on the ground!” |
| 5 | Isaiah 23:13 | Look at the land of the Chaldeans — a people now of no account. The Assyrians destined it for the desert creatures; they set up their siege towers and stripped its palaces. They brought it to ruin. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שַׂ֤מְתָּ, Sam.tagenerated
The verb שַׂם (sam) means 'to put' or 'to make,' indicating an action taken by God. In this context, it shows God's decisive role in the destruction of the city, emphasizing His authority over the fate of nations.
This verb is in the perfect tense, second person masculine singular, indicating that God has already completed the action of making the city into ruins. The use of this tense underscores the certainty of the destruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase you have made. The KJV and ASV also retain this wording, maintaining the direct action of God in the destruction.
Where translations differ is in the rendering of בְצוּרָ֖ה — fortified (BSB, KJV, ASV) versus strong (BBE, DRA). The difference reflects nuances in how the strength of the city is perceived.
Sentence Structuregenerated
The main verb שַׂ֤מְתָּ, you have made, governs the sentence, with multiple phrases describing the result of that action. The structure emphasizes the destruction as a direct consequence of God's will.
The use of prepositional phrases, such as מֵעִיר (from a city) and לַגָּ֔ל (into heap), helps to clarify the extent and nature of the devastation.
Septuagint Backgroundgenerated
The Septuagint translates שַׂ֤מְתָּ as ἔθηκας, which means 'you have placed.' This choice emphasizes the act of establishing the city's ruin as a definitive action by God.
The Greek word בְצוּרָ֖ה is rendered as ὀξυρὰς, which may suggest a particular focus on the strength of the city prior to its destruction, highlighting the contrast between its former glory and its current state.
In plain words — the whole versegenerated
Isaiah 25:2 states that God has turned a city into ruins, emphasizing that it will never be rebuilt. This verse highlights God's judgment against cities that oppose Him, contrasting with His protection of the faithful.
Frequently Asked Questionsgenerated
This signifies a complete and irreversible judgment from God, indicating that the city's destruction is final.
God's destruction of cities often serves as a judgment against wickedness and a warning to others about the consequences of turning away from Him.
The term 'fortified' indicates that the city was once strong and secure, making its destruction all the more significant as a demonstration of God's power.
While this verse speaks of destruction, it also highlights God's sovereignty and the ultimate hope found in His protection for those who trust in Him.
Reflection Questionsgenerated
- In what ways have I seen God's judgment in the world around me?
- How can I find comfort in God's protection amidst chaos?
- What does this verse teach me about the consequences of turning away from God?
- How can I apply the lessons of this verse to my life today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 25:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou hast made of a city an heap,.... Which is to be understood, not of Samaria, nor of Jerusalem; rather of Babylon; though it is best to interpret it of the city of Rome, as Jerom says the Jews
Read John Gill on Isaiah 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.
Read Robert Jamieson on Isaiah 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA city; which is put collectively for cities. He speaks of the cities of strangers, as the following clause explains it, or of enemies of God, and of his people. And under the name cities he comprehends their countries and kingdoms, of which cities are an eminent and commonly the strongest part. A palace of strangers; the royal cities, in which were the palaces of strangers, i.e. of the kings of strange people, or of the Gentiles. It shall never be built; their cities and palaces have been or shall be utterly and irrecoverably destroyed.
Read Matthew Poole on Isaiah 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 25:2 For thou hast made of a city an heap; [of] a defenced city a ruin: a palace of strangers to be no city; it shall never be built.Ver. 2. For thou hast made of a city an heap.] Babylonem intelligit, say some. Narratur eversio urbis Romae, say others; the ruin of Rome is here foretold; which is therefore also, say they, called a palace of strangers; because Antichrist with his adherents reigneth there. Jerome saith the Jews understand it to be Rome, which shall be in the end destroyed, and then their poor nation shall be relieved. It may be so. Aσεβωνπολις. - Sept.
Read John Trapp on Isaiah 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Thou hast made of a city an heap.—The city spoken of as “the palace of strangers” was, probably in the prophet’s thought, that which he identified with the oppressors and destroyers of his people—i.e., Nineveh or Babylon; but that city was also for him the representation of the world-power which in every age opposes itself to the righteousness of God’s kingdom. The Babylon of Isaiah becomes the type of the mystical Babylon of the Apocalypse. The words as they stand expand the thought of Isa 24:10. (Comp. Isaiah 27:10.)
Read Charles John Ellicott on Isaiah 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. A city - "The city"] Nineveh, Babylon, Ar, Moab, or any other strong fortress possessed by the enemies of the people of God. For the first מעיר meir, of a city, the Syriac and Vulgate read העיר hair, the city; the Septuagint and Chaldee read ערים arim, cities, in the plural, transposing the letters. After the second מעיר meir, a MS. adds לגל lagol, for a heap. A palace of strangers - "The palace of the proud ones"] For זרים zarim, strangers, MS. Bodl. and another read זדים zedim, the proud: so likewise the Septuagint; for they render it ασεβων here, and in Isaiah 25:5, as they do in some other places: see Deuteronomy 18:20; Deuteronomy 18:22. Another MS. reads צרים tsarim…
Read AdamClarke on Isaiah 25 →CambridgeThe Cambridge Bible for Schools and Colleges2. The fall of a hostile city. The word “city” can hardly in this case be understood collectively, although the terms of the description are too vague to shew what historic city is intended. All that appears is that it is a city which, in the age of the prophet, symbolised the hostility of the world to the kingdom of God; its identification will depend on the date assigned to the prophecy. If for instance the author lived during or shortly after the Exile, the “defenced city” would be most naturally identified with Babylon (see however on the next verse). a palace of strangers] Better, of aliens (as in ch. Isaiah 1:7).
Read Cambridge on Isaiah 25 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou hast made - This is supposed to be uttered by the Jews who should return from Babylon, and therefore refers to what would have been seen by them.
Read Albert Barnes on Isaiah 25 →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
Indeed, You have made the city a heap of rubble, the fortified town a ruin. The fortress of strangers is a city no more; it will never be rebuilt.
For you have made a city into a heap, a fortified city into a ruin, a palace of strangers to be no city. It will never be built.
Indeed, You have made the city a heap of rubble, the fortified town a ruin. The fortress of strangers is a city no more; it will never be rebuilt.
Indeed, you have made the city into a heap of rubble, the fortified town into a heap of ruins; the fortress of foreigners is no longer a city, it will never be rebuilt.
Tyndale line
For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.
For thou hast made of a city a heap, of a fortified city a ruin, a palace of strangers to be no city; it shall never be built.
For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.
For thou hast made of a city a heap; of a fortified city a ruin: a palace of strangers to be no city; it shall never be built.
For thou hast made of a citie an heape, of a strong citie, a ruine: euen the palace of strangers of a citie, it shall neuer be built.
Strictly literal
For thou hast made of the city a heap, of the fortified town a ruin, the palace of strangers to be no city; it shall never be built up.
For Thou didst make of a city a heap, Of a fenced city a ruin, A high place of strangers from [being] a city, To the age it is not built.
For You made of a city a heap, || Of a fortified city a ruin, || A high place of strangers from [being] a city, || It is not built for all time.
For thou hast made of a city a stone-heap; of a fortified town a falling ruin; the palace of barbarians ceaseth out of the city, to eternity shall it not be rebuilt.
For you have made the city a heap, a fortified city, a ruin, and a fortress of strangers into no city.
From the Latin
For thou hast reduced the city to a heap, the strong city to ruin, the house of strangers, to be no city, and to be no more built up for ever.
Simplified
You have turned the city into a pile of rubble; the fortified town is now a ruin; the foreigner palace is gone. It is no longer a city and it will never be rebuilt.
For you have made a town a waste place: a strong town a mass of broken walls; the tower of the men of pride has come to an end; it will never be put up again.
Word by word, the decisions they made
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 Dead Sea Scrolls — 1Qisaa agree closely, with minor variations in wording. The Septuagint shows some differences in structure but aligns with the overall message of destruction.
כִּ֣י שַׂ֤מְתָּ מֵעִיר֙ לַגָּ֔ל קִרְיָ֥ה בְצוּרָ֖ה לְמַפֵּלָ֑ה אַרְמ֤וֹן זָרִים֙ מֵעִ֔יר לְעוֹלָ֖ם לֹ֥א יִבָּנֶֽה׃
11 of the 13 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.
כי שמתה מעיר לגל קריה בצורה למפלה ארמון זרים מעיר לעולם לוא יבנה
13 words on the leather.
[כי] [שמת] [מעיר] [לגל] [קריה] [בצורה] [למפלה] ארמון זרים מעיר לעולם לא [יבנה]
2 words on the leather — 3 partly restored, 8 supplied entire by an editor.
[כי] [שמת] [מעיר] לגל קריה [בצורה] [למפלה]
7 words of the verse are on this fragment — 1 partly restored, 5 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 Isaiah 25:2
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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 absoluteHR/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…
גַּל (gal) refers to a heap or pile, often of stones or dung, and can also denote waves or billows, particularly in a poetic context. It is derived from a root meaning something rolled and can signify a spring of water. The word is used in various contexts, including the ratification of covenants and metaphorically to describe the chastisement of Jehovah.
גַּל n.m. heap, wave, billow
heap of stones
waves (rollers) poet.
spring
base
H1530 גַּל heap, wave, billow
1530 gal gal
from 1556; something rolled, i.e. a heap of stone or dung
(plural ruins), by analogy, a spring of water (plural
waves):--billow, heap, spring, wave.
see HEBREW for 01556
גַּל (gal) — heap.
: heap/pile
1) heap, spring, wave, billow
1a) heap (of stones)
1a1) over dead body
1a2) alone
1a3) used in ratifying a covenant
1b) waves (fig. of chastisement of Jehovah)
1c) spring
Also means: gal (גַּל ": wave" H1530H)
גַּל (gal) — heap: wave.
: wave
1) heap, spring, wave, billow
1a) heap (of stones)
1a1) over dead body
1a2) alone
1a3) used in ratifying a covenant
1b) waves (fig. of chastisement of Jehovah)
1c) spring
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
hep (`aremah, gal, nedh, tel): "Heap" appears
(1) in the simple sense of a gathering or pile, as the translation of `aremah, a "heap," in Ru 3:7 of grain; Ne 4:2 of stones; in 2Ch 31:6, etc., of the tithes, etc.; of chomer (boiling up), a "heap"; in Ex 8:14 of frogs; of gal, a "heap"; in Job 8:17 of stones.
(2) As indicating "ruin," "waste," gal (2Ki 19:25; Job 15:28; Isa 25:2; 37:26; Jer 9:11; 51:37); me`i (
Heap
When Joshua took the city of Ai (Josh. 8), he burned it and “made it an heap [Heb. tel] for ever” (8:28). The ruins of this city were for a long time sought for in vain. It has been at length, however, identified with the mound which simply bears the name of “Tel.” “There are many Tels in modern Palestine, that land of Tels, each Tel with some other name attached to it to mark the former site. But the site of Ai has no other name ’unto this day.’ It is simply et-Tel, ‘the heap’ par excellence.”
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
N-fs — Noun common · feminine singular absoluteHNcfsa
toun: This word is used to represent a number of different Hob terms in the Old Testament.
(1) When any explanatory word or attendant circumstances show that a "city" was unwalled, and sometimes in the contrary case (1Sa 23:7), the Hebrew `ir is translated "town" by the King James Version, and the Revised Version (British and American) generally agrees with it (De 3:5; 1Sa 27:5; Es 9:19).
(2) Both the King James Version and the Revised Version (British and American) translate chawwoth by "towns" (Nu 32:41; Jos 13:30; 1Ki…
→ See CITY
בָּצַר (batsar) is a Hebrew verb meaning to cut off or make inaccessible, often through fortification. It can refer to gathering grapes, as well as to restraining or enclosing something. The word encompasses various forms, including being withheld or fortified, and is associated with secrets or inaccessible things.
[בָּצַר] vb. cut off, make inaccessible (esp. by fortifying), enclose
Qal cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
Niph. be withheld
Pi. fortify
base
H1219 [בָּצַר] cut off, make inaccessible (esp. by fortifying), enclose .cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
. be withheld
. fortify
1219 batsar baw-tsar'
a primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):--cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
see HEBREW for 01210
בָּצַר (ba.tsar) — to gather/restrain/fortify.
1) to gather, restrain, fence, fortify, make inaccessible, enclose
1a) (Qal)
1a1) to cut off
1a2) fortified, cut off, made inaccessible (pass participle)
1a3) secrets, mysteries, inaccessible things (subst)
1b) (Niphal) to be withheld
1c) (Piel) to fortify
Adj — Verb · Qal · participle (passive) feminine singularHVqsfsa
מַפָּלָה (mappalah) means 'ruin' and is derived from the root meaning 'something fallen.' It has two forms: מַפָּלָה and מַפֵּלָה, both referring to a ruinous state. The term appears in contexts related to cities, specifically in Isaiah 17:1 and Isaiah 23:13.
H4654a מַפָּלָה a ruin H4654b מַפֵּלָה id. [4654a]
4654 mappalah map-paw-law'
or mappelah {map-pay-law'}; from 5307; something fallen, i.e.
a ruin:--ruin(-ous).
see HEBREW for 05307
מַפָּלָה (map.pa.lah) — ruin.
a ruin
Another spelling of ma.pe.lah (מַפֵּלָה "ruin" H4654B)
מַפֵּלָה (ma.pe.lah) — ruin.
a ruin
Also means: map.pa.lah (מַפָּלָה "ruin" H4654A)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
roo'-in (haricah, etc.; rhegma): "Ruin," the translation of haricah (Am 9:11; compare Ac 15:16, where the Revised Version (British and American) Greek text, ta katestrammena), and of a number of other Hebrew words: in Lu 6:49 rhegma, "breakage," is used both in a literal sense (Isa 23:13; 25:2, of fallen buildings; Eze 27:27; 31:13, of a state or people; Lu 6:49, of a house, etc.) and with a moral significance (Pr 26:28). the Revised Version margin correctly renders mikhshol in
אַרְמוֹן (armown) refers to a citadel, castle, or palace, indicating a structure that is elevated or fortified. This term is primarily found in the prophetic books of the Old Testament, particularly in Amos and Jeremiah, and it is noted that it was not used before the royal period. The entries consistently emphasize its meanings related to fortifications and royal residences.
אַרְמוֹן n.m. citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
base
H759 אַרְמוֹן citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
759 'armown ar-mone'
from an unused root (meaning to be elevated); a citadel (from
its height):--castle, palace. Compare 2038.
see HEBREW for 02038
אַרְמוֹן (ar.mon) — citadel: palace.
: palace
citadel, palace, fortress
Also means: ar.mon (אַרְמוֹן ": fortress" H0759H)
אַרְמוֹן (ar.mon) — citadel: fortress.
: palace
citadel, palace, fortress
A sub-meaning of ar.mon (אַרְמוֹן ": palace" H0759)
N-ms — Noun common · masculine singular constructHNcmsc
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…
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAampa
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 absoluteHR/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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
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)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms