Judges 8:17 — Word Study
WLCוְאֶת־ מִגְדַּ֥ל פְּנוּאֵ֖ל נָתָ֑ץ וַֽיַּהֲרֹ֖ג אֶת־ אַנְשֵׁ֥י הָעִֽיר׃
BSAHe also pulled downnâthats■ [demolished, beat down] the towermigdâl [a tall structure] of PenuelPᵉnûwʼêl [facing God, a place of divine encounter] and killedhârag▸ [slew, tore down] of the cityʻîyr [a town, a place of human settlement]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| מִגְדַּ֥ל | [the] tower of | Noun common, masculine singular construct |
| פְּנוּאֵ֖ל | Penuel | Noun proper |
| נָתָ֑ץ | he tore down | Verb, Qal, perfect third person masculine singular |
| וַֽיַּהֲרֹ֖ג | and he killed | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אַנְשֵׁ֥י | [the] men of | Noun common, masculine plural construct |
| הָעִֽיר׃ | the city | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He also pulled down the tower of Penuel and killed the men of the city. |
| KJV | And he beat down the tower of Penuel, and slew the men of the city. |
| ASV | And he brake down the tower of Penuel, and slew the men of the city. |
| YLT | and the tower of Penuel he hath broken down, and slayeth the men of the city. |
| WEB | He broke down the tower of Penuel, and killed the men of the city. |
| BBE | And he had the tower of Penuel broken down and the men of the town put to death. |
Where they part company is וַֽיַּהֲרֹ֖ג — see How Translations Differ.
One main verb with a subordinate action following it. The structure emphasizes the primary action of destruction followed by the act of killing.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָתַץ
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 — Judges 8:17
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 — Gideon's Confrontationgenerated
Judges 8:17 describes Gideon's actions after a previous confrontation with the men of Succoth, where he punished them for their lack of support. This verse highlights his decisive actions against Penuel, further establishing his authority and the severity of his campaign against the Midianites. Gideon's actions reflect the broader themes of leadership and divine justice in the book of Judges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 8:9 | So Gideon told the men of Penuel, “When I return in triumph, I will tear down this tower!” |
| 2 | 1 Kings 12:25 | Then Jeroboam built Shechem in the hill country of Ephraim and lived there. And from there he went out and built Penuel. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נָתָץ, na.Tatzgenerated
The verb נָתַץ (na.tatz) means to tear down or demolish. It indicates a forceful action of destruction, often used in the context of dismantling structures or overthrowing systems. The parsing as a perfect third person masculine singular verb shows that Gideon completed this action decisively.
This word carries a sense of total destruction, which is significant in the context of Gideon's military campaign. It emphasizes the thoroughness of Gideon's actions against the tower of Penuel, symbolizing a broader victory over the enemies of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
Two finite verbs govern the verse: נָתָץ, he tore down, and וַֽיַּהֲרֹ֖ג, and he killed. The first verb leads the sentence, indicating the primary action, while the second follows in sequence, detailing the subsequent event.
The structure presents a clear sequence of actions taken by Gideon, emphasizing the decisive nature of his military campaign against Penuel.
Septuagint Backgroundgenerated
The Septuagint translates נָתָץ as κατέστρεψεν (katestrepsen), meaning 'he destroyed'. This choice highlights the complete nature of Gideon's actions, aligning closely with the Hebrew meaning of total demolition.
For וַֽיַּהֲרֹ֖ג, the Septuagint uses ἀπέκτεινεν (apekteinēn), which also emphasizes the act of killing, consistent with the Hebrew intent.
In plain words — the whole versegenerated
Judges 8:17 tells us that Gideon pulled down the tower of Penuel and killed the men of the city. This action followed his earlier confrontation with the men of Succoth, where he sought to demonstrate his authority and the seriousness of his mission against the Midianites.
Frequently Asked Questionsgenerated
It signifies Gideon's authority and the completeness of his victory over the enemies of Israel.
He killed them because they had not supported him in his campaign against the Midianites, reflecting the harsh realities of warfare in that time.
Penuel means 'facing God' and is a reminder of the divine encounters that took place there, particularly Jacob's encounter with God.
This verse illustrates the cycle of Israel's disobedience and the need for strong leaders like Gideon to restore order and justice.
Reflection Questionsgenerated
- What can we learn from Gideon's leadership style in this passage?
- How does the destruction of the tower of Penuel reflect the consequences of not supporting God's chosen leaders?
- In what ways can we apply the lessons of authority and accountability from this story in our own lives?
- How does understanding the historical context of Penuel enhance our reading of this verse?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Judges 8:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he beat down the tower of Penuel,.... As he threatened he would, Jude 8:9 whether this was before or after he had chastised the elders of Succoth, is not clear; one would think by the course he
Read John Gill on Judges 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he beat down the tower of Penuel, and slew the men of the city. No JFB commentary on this verse.
Read Robert Jamieson on Judges 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 8:17 And he beat down the tower of Penuel, and slew the men of the city.Ver. 17. And he beat down the tower of Penuel.] Which Jeroboam rebuilt and made it a garrison.
Read John Trapp on Judges 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Beat down the tower.—The importance of the place led to its re-fortification by Jeroboam (1 Kings 12:25).
Read Charles John Ellicott on Judges 8 →CambridgeThe Cambridge Bible for Schools and Colleges17. Gideon’s revenge strikes us as vindictive. In return for some jeering words he treated these towns, which no doubt contained many of his own countrymen, with a barbarity which is altogether absent from his execution of the Midianite kings, who had murdered his brothers and plundered his home. We must allow for the rough and passionate temper of the age, and for the exasperating lack of patriotism in the two towns; cf. Judges 5:23.
Read Cambridge on Judges 8 →Albert Barnes1798–1870Barnes' Notes on the BibleThe men of the city - Perhaps the rulers; who, it is likely, had possession of the tower or citadel, and so could tyrannize over the people.
Read Albert Barnes on Judges 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Tower of Penuel — Penuel seems to have been an important stronghold commanding the ordinary route of travel to the far East; hence this tower, which may have served the double purpose of a watchtower and a fortress.
Read Daniel Denison Whedon on Judges 8 →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
He also pulled down the tower of Penuel and killed the men of the city.
He broke down the tower of Penuel, and killed the men of the city.
He also pulled down the tower of Penuel and killed the men of the city.
He also tore down the tower of Penuel and executed the city’s men.
Tyndale line
And he beat down the tower of Penuel, and slew the men of the city.
And he brake down the tower of Penuel, and slew the men of the city.
And he brake down the tower of Penuel, and slew the men of the city.
And he beat down the tower of Penuel, and slew the men of the city.
Also he brake downe the towre of Penuel, and slew the men of the citie.
Strictly literal
And he broke down the tower of Penuel, and slew the men of the city.
and the tower of Penuel he hath broken down, and slayeth the men of the city.
and he has broken down the Tower of Penuel, and slays the men of the city.
And the tower of Penuel he beat down, and slew the men of the city.
Then he pulled down the tower of Peniel and killed the men of that city.
From the Latin
And he demolished the tower of Phanuel, and slew the men of the city.
Simplified
He also demolished the tower of Peniel and killed the men of the town.
And he had the tower of Penuel broken down and the men of the town put to death.
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 states, "וְאֶת־ מִגְדַּ֥ל פְּנוּאֵ֖ל נָתָ֑ץ וַֽיַּהֲרֹ֖ג אֶת־ אַנְשֵׁ֥י הָעִֽיר׃" which translates to, "He also pulled down the tower of Penuel and killed the men of the city." The Septuagint closely matches this text, with 7 out of 8 words corresponding directly, indicating a strong agreement in content. However, the exact wording and order may differ due to the nature of translation. The Samaritan Pentateuch and the Dead Sea Scrolls are not explicitly mentioned in this instance, so we cannot confirm their agreement or differences without additional information.
וְאֶת־ מִגְדַּ֥ל פְּנוּאֵ֖ל נָתָ֑ץ וַֽיַּהֲרֹ֖ג אֶת־ אַנְשֵׁ֥י הָעִֽיר׃
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 Judges 8:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מִגְדָּל (migdal) primarily means 'tower,' indicating a structure that is tall or elevated. It can also refer to an elevated stage or pulpit and, in a figurative sense, to a raised bed of flowers. The word is derived from a root meaning height, and its usage spans various contexts in the Old Testament.
מִגְדָּל n.m. tower
tower
elevated stage, pulpit of wood
raised bed
base
H4026 מִגְדָּל tower . tower
. elevated stage, pulpit of wood
. raised bed
4026 migdal mig-dawl'
also (in plural) feminine migdalah {mig-daw- law'}; from
1431; a tower (from its size or height); by analogy, a
rostrum; figuratively, a (pyramidal) bed of flowers:--castle,
flower, tower. Compare the names following.
see HEBREW for 01431
מִגְדָּל (mig.dal) — (Hananel) Tower.
Combined with cha.nan.el (חֲנַנְאֵל " of Hananel" H2606)
This name means tower
מִגְדָּל (mig.dal) — Tower (of the Hundred).
Combined with me.ah (מֵאָה "hundred" H3968)
This name means tower
מִגְדָּל (mig.dal) — Tower (Of the Ovens).
This name means tower, elevated stage
מִגְדָּל (mig.dal) — tower.
1) tower
1a) tower
1b) elevated stage, pulpit
1c) raised bed
N-cs — 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…
פְּנוּאֵל (Pnuw'el) means 'face of God' and refers to both a location east of the Jordan River, named by Jacob after wrestling with God, and to several individuals from the tribes of Judah and Benjamin. The entries note that Penuel and Peniel are interchangeable terms, emphasizing the connection to divine encounters.
פְּנוּאֵל n.pr. (face of God)
loc. E. of Jordan, near Jabboḳ
m.
in Judah
in Benjamin
base
H6439 פְּנוּאֵל (face of God)
6439 Pnuw'el pen-oo-ale'
or (more properly,) Pniylel {pen-oo-ale'}; from 6437 and 410;
face of God; Penuel or Peniel, a place East of Jordan; also
(as Penuel) the name of two Israelites:--Peniel, Penuel.
see HEBREW for 06437
see HEBREW for 0410
פְּנוּאֵל (pe.nu.el) — Peniel.
§ Penuel or Peniel = "facing God"
the place named by Jacob when he wrestled with God and located on the north bank of the Jabbok close to the Jordan
פְּנוּאֵל (pe.nu.el) — Penuel.
A man of the tribe of Judah living at the time of Egypt and Wilderness, only mentioned at 1Ch.4.4;
son of: Hur (H2354);
brother of: Uri (H0221), Shobal (H7732H), Salma (H8007H), Hareph (H2780), Jezreel (H3157J), Ishma (H3457), Idbash (H3031), Hazzelelponi (H6753) and Ezer (H5829)
§ Penuel or Peniel = "facing God"
1) a Benjamite, son of Shashak, brother of Iphedeiah of the family of Saul
2) son of Hur, father of Gedor, and a descendant of Judah
3) the place named by Jacob when he wrestled with God and located on the north bank of the Jabbok close to the Jordan
פְּנוּאֵל (pe.nu.el) — Penuel.
N-proper — Noun properHNpl
pe-nu'-el, pen'-u-el.
See PENIEL.
Penuel
Face of God, a place not far from Succoth, on the east of the Jordan and north of the river Jabbok. It is also called “Peniel.” Here Jacob wrestled (Gen. 32:24-32) “with a man” (“the angel”, Hos. 12:4. Jacob says of him, “I have seen God face to face”) “till the break of day.”
A town was afterwards built there (Judg. 8:8; 1 Kings 12:25). The men of this place refused to succour Gideon and his little army when they were in pursuit of the Midianites (Judg. 8:1-21). On his return, Gideon slew the men of this city and razed its lofty watch-tower to the ground.
[PENIEL]
same as Peniel
The Hebrew word נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
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)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/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…