Psalms 59:14 — Word Study
WLCוְיָשׁ֣וּבוּ לָ֭עֶרֶב יֶהֱמ֥וּ כַכָּ֗לֶב וִיס֥וֹבְבוּ עִֽיר׃
BSAto endkâlâh ragechêmâh to endkâlâh nothingʼayin to knowyâdaʻ forkîy Godʼĕlôhîym to rulemâshal JacobYaʻăqôb endʼepheç landʼerets Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| וְיָשׁ֣וּבוּ | so they may return | Conjunction, verb qal third person masculine plural |
| לָ֭עֶרֶב | to evening | Preposition, noun common masculine singular absolute |
| יֶהֱמ֥וּ | they growl | Verb, Qal, imperfect third person masculine plural |
| כַכָּ֗לֶב | like dog | Preposition, noun common masculine singular absolute |
| וִיס֥וֹבְבוּ | so they may go around | Conjunction, verb piel third person masculine plural |
| עִֽיר׃ | [the] city | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They return in the evening, snarling like dogs and prowling around the city. |
| KJV | And at evening let them return; and let them make a noise like a dog, and go round about the city. |
| ASV | And at evening let them return, let them howl like a dog, And go round about the city. |
| YLT | And they turn back at evening, They make a noise like a dog, And they go round about the city. |
| WEB | At evening let them return. Let them howl like a dog, and go around the city. |
| BBE | And in the evening let them come back, and make a noise like a dog, and go round the town. |
Where they part company is יֶהֱמ֥וּ — see How Translations Differ.
The main clause is followed by two participial phrases that describe the actions and setting of the enemies, creating a vivid picture of their threat.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 — Psalms 59:14
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 Lament of the Righteousgenerated
Psalm 59:14 describes the psalmist's enemies returning at evening, making threatening noises like dogs as they prowl around the city. This reflects a time of danger and distress, emphasizing the psalmist's vulnerability amidst hostile forces. The surrounding verses highlight the psalmist's plea for divine intervention against these foes, contrasting their fierce demeanor with his trust in God’s protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 59:6 | They return in the evening, snarling like dogs and prowling around the city. |
| 2 | Psalm 22:16 | For dogs surround me; a band of evil men encircles me; they have pierced my hands and feet. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יֶהֱמ֥וּ, ye.he.Mugenerated
The Hebrew word הָמָה (hamah) means to growl or roar, conveying a sense of loudness and tumult. It can describe various forms of noise and commotion, often associated with emotional turmoil or distress. The verb is in the imperfect tense, indicating ongoing action, which portrays the continuous threat posed by the enemies as they make their presence known.
This word evokes a vivid image of hostility and danger, as the enemies are likened to dogs, known for their fierce and aggressive behavior. The psalmist uses this imagery to emphasize the peril he faces, as these figures return at night, a time typically associated with fear and uncertainty.
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
The main verb of the verse is יָשׁ֣וּבוּ, they return, which governs the actions described in the subsequent clauses. The structure emphasizes the return of the enemies at evening, with additional phrases detailing their behavior and the setting.
The sentence includes a prepositional phrase indicating the time of their return, followed by a description of their actions — growling like dogs and prowling around the city. This arrangement highlights the menacing nature of their return.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word יֶהֱמ֥וּ with γνώσονται, which implies a sense of recognition or acknowledgment rather than just noise-making. This choice may reflect an interpretive angle, suggesting that the enemies are not only making noise but also asserting their presence.
This translation choice shows a slight widening of the Hebrew meaning, indicating that the enemies' growling is both a threat and a declaration of their intent.
In plain words — the whole versegenerated
Psalm 59:14 describes the enemies of the psalmist returning at evening, making threatening noises like dogs as they prowl around the city. This imagery highlights the danger the psalmist faces, emphasizing the need for divine protection against these hostile figures.
Frequently Asked Questionsgenerated
The evening signifies a time of danger and vulnerability, as the enemies return under the cover of darkness, heightening the sense of threat.
Dogs in this context symbolize aggression and hostility, reflecting the psalmist's perception of his enemies as fierce and dangerous.
Prowling indicates a predatory behavior, suggesting that the enemies are stalking their prey, which in this case is the psalmist and his community.
This verse illustrates the ongoing conflict between the psalmist and his enemies, encapsulating the themes of danger, distress, and the need for divine intervention.
Reflection Questionsgenerated
- What feelings does the imagery of snarling dogs evoke in me regarding the enemies we face in life?
- How can I find comfort in God's protection during times of distress, as the psalmist does?
- In what ways do I see hostility or danger manifest in my surroundings today?
- How can I apply the psalmist's reliance on God to my own life when facing challenges?
The early church on this verse — how the Fathers read it
Early interpretations, such as those from Augustine of Hippo, reflect on the imagery of conversion and the timing of the enemies' return, emphasizing the need for divine intervention.
"They shall be converted at evening" [Psalms 59:14]: that is, even if late, that is,Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd at evening let them return; [and] let them make a noise like a dog, and go round about the city.
Read John Gill on Psalms 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd at evening let them return; and let them make a noise like a dog, and go round about the city. -Second part of the second division.
Read Robert Jamieson on Psalms 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat was their sin and their choice to do with evil design, let it be their punishment to do it by constraint, and for meat, as it follows, .
Read Matthew Poole on Psalms 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:14 And at evening let them return; [and] let them make a noise like a dog, and go round about the city.Ver. 14. And at evening let them return, &c.] Let these backsliders in heart be filled with their own ways; run about for hunger, as before they did for malice, Psalms 59:6. Here the prophet mindeth to mock them, saith an interpreter, Revertantur famelici (Vat.). Sit poena eorum sicur peccatum (Kimchi).
Read John Trapp on Psalms 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. At evening let them return] He had mentioned before, Psalms 59:6, that these persons came like beasts of prey round the city striving to get in, that they might take possession. Now, being fully assured of God's protection, and that they shall soon be made a public example, he says, Let them return and make a noise like a dog, c., like dogs, jackals, and other famished creatures, who come howling about the city-walls for something to eat, and wander up and down for meat, grumbling because they are not satisfied, Psalms 59:15. Nehemiah had made up all the breaches and had the city guarded so well day and night, by watches who continually relieved each other, that there was no…
Read AdamClarke on Psalms 59 →CambridgeThe Cambridge Bible for Schools and Colleges14–17. The Psalmist contrasts the baffled rage of his persecutors with his own calm trust in God.
Read Cambridge on Psalms 59 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd at evening let them return - See the notes at Psalms 59:6. The original here is the same as in Psalms 59:6, with the exception of the word “and” at the beginning.
Read Albert Barnes on Psalms 59 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. And at evening let them return—Or, they shall return. A recurrence of the refrain, Psalms 59:6, and an expression of the last degree of contempt, which must have produced inimitable effect in the musical performance.
Read Daniel Denison Whedon on Psalms 59 →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
They return in the evening, snarling like dogs and prowling around the city.
At evening let them return. Let them howl like a dog, and go around the city.
They return in the evening, snarling like dogs and prowling around the city.
They return in the evening; they growl like a dog and prowl around outside the city.
Tyndale line
And at evening let them return; and let them make a noise like a dog, and go round about the city.
And at evening let them return, let them howl like a dog, And go round about the city.
And at evening let them return, let them make a noise like a dog, and go round about the city.
And at evening let them return; and let them make a noise like a dog, and go about the city.
And in the euening they shall go to and from, and barke like dogs, and go about the citie.
Strictly literal
And in the evening they shall return, they shall howl like a dog, and go round about the city.
And they turn back at evening, They make a noise like a dog, And they go round about the city.
And they return at evening, || They make a noise like a dog, || And they go around the city.
(59:15) And they will return in the evening; they will howl like dogs, and go round about the city.
At evening they return, howling like dogs going around the city.
From the Latin
Through God we shall do mightily: and he shall bring to nothing them that afflict us.
Simplified
In the evening they return, snarling like dogs as they roam around the city.
And in the evening let them come back, and make a noise like a dog, and go round the town.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, matching six of the six words. The Septuagint preserves the same imagery and essence of the Hebrew text, ensuring consistency in the portrayal of the enemies' actions.
וְיָשׁ֣וּבוּ לָ֭עֶרֶב יֶהֱמ֥וּ כַכָּ֗לֶב וִיס֥וֹבְבוּ עִֽיר׃
6 of the 6 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 Psalms 59:14
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HC/Vqu3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word כֶּ֫לֶב (*keleb*) means 'dog' and can refer to the animal literally or figuratively in contexts of contempt or abasement. It also denotes male cult prostitutes in a euphemistic sense. The term appears in various Old Testament verses, often associated with negative connotations, such as in 1 Samuel 17:43 and 2 Samuel 9:8.
כֶּ֫לֶב n.m. I S 24:15 dog (NH id.; Ph. כלב; Aram. כֶּ֫לְבָּא, Syriac; Ar. Arabic; Eth. Ethiopic As. kalbu DI HWB 328)—abs. כ׳ Ju 7:5 + 16 t., כָּ֑לֶב ψ 59:7, 15; pl. כְּלָבִים 1 K 14:11 + 12 t.; cstr. כַּלְבֵי Jb 30:1; sf. כְּלָבֶיךָ ψ 68:24;—dog:
lit. 1 K 14:11 16:4 21:19, 19, 23, 24 22:38 2 K 9:10, 36 (all of fierce, hungry dogs, devouring dead bodies and licking blood); cf. Je 15:3 and (לְשׁוֹן כְּלָבֶיךָ) ψ 68:24; eating torn flesh, Ex 22:30 (E), כַּלְבֵי צֹאנִי = my sheep-dogs, only Jb 30:1 (in both these with implied inferiority); dog-sacrifice was a heathen rite Read the full entry →
H3611 כֶּ֫לֶב dog
3611 keleb keh'-leb
from an unused root means. to yelp, or else to attack; a dog;
hence (by euphemism) a male prostitute:--dog.
כֶּ֫לֶב (ke.lev) — dog.
1) dog
1a) dog (literal)
1b) contempt or abasement (fig.)
1c) of pagan sacrifice
1d) of male cult prostitute (fig.)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
kelebh; (compare Arabic kelb, "dog"); kuon; (and diminutive kunarion): References to the dog, both in the Old Testament and in the New Testament, are usually of a contemptuous character. A dog, and especially a dead dog, is used as a figure of insignificance. Goliath says to David (1Sa 17:43): "Am I a dog, that thou comest to me with staves?" David says to Saul (1Sa 24:14): "After whom dost thou pursue? after a dead dog, after a flea." Mephibosheth says to David (2Sa 9:8): "What is thy servant, that thou shouldest look upon such a dead dog as I am?" The same figure is found in the words of Hazael to Elisha (2Ki 8:13). The meaning, which is obscure in the King James Version…
Dog
Frequently mentioned both in the Old and New Testaments. Dogs were used by the Hebrews as a watch for their houses (Isa. 56:10), and for guarding their flocks (Job 30:1). There were also then as now troops of semi-wild dogs that wandered about devouring dead bodies and the offal of the streets (1 Kings 14:11; 16:4; 21:19, 23; 22:38; Ps. 59:6, 14).
As the dog was an unclean animal, the terms “dog,” “dog’s head,” “dead dog,” were used as terms of reproach or of humiliation (1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9). Paul calls false apostles “dogs” (
an animal frequently mentioned in Scripture. It was used by the hebrews as a watch for their houses, (Isaiah 56:10) and for guarding their flocks. (Job 30:1) Then also, as now troops of hungry and semi-wild dogs used to wander about the fields and the streets of the cities, devouring dead bodies and other offal, (1 Kings 14:11; 21:19,23; 22:38; Psalms 59:6) and thus became so savage and fierce and such objects of dislike that fierce and cruel enemies are poetically styled dogs in (Psalms 22:16,20) moreover the dog being an unclean animal, (Isaiah 66:3) the epithets dog, dead dog, dog’s head, were used as terms of reproach or of humility in speaking of one’s self. (
There are many dogs in the countries where the Bible was written, but the people do not like them as well as we do, and do not let them live about their yards and houses. So the dogs go wandering about without any master, and live on whatever they can find in the streets or around the markets. In Ps 59 you will find the verse: "They return at evening; they make a noise like a dog, and go round about the city,"-and a little farther on you will see, "Let them wander up and down for meat, and grudge if they be not satisfied." These verses show that the dogs wandered about in those days just as they do now. Sometimes when they do not find enough to eat, they become very fierce and cruel, so that you would be afraid to meet one of them.
There is a sad story in some of the chapters of the two books of Kings, in which you will find these dogs mentioned. There was a very proud and wicked queen…
The Hebrew word סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
HC/Vpu3mp — Conjunction · verb piel third person masculine pluralHC/Vpu3mp
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)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
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…