Lexical Summary
chatser: Court, enclosure, village, settlement
Original Word:חָצֵר
Part of Speech:Noun Masculine
Transliteration:chatser
Pronunciation:khaw-tsare'
Phonetic Spelling:(khaw-tsare')
KJV: court, tower, village
Word Origin:[fromH2690 (חָצַר חֲצוֹצֵר חֲצוֹרֵר - blew) in its original sense]
1. a yard (as inclosed by a fence)
2. also a hamlet (as similarly surrounded with walls)
Strong's Exhaustive Concordance
court, tower, village
(masculine and feminine); fromchatsar in its original sense; a yard (as inclosed by a fence); also a hamlet (as similarly surrounded with walls) -- court, tower, village.
see HEBREWchatsar
Brown-Driver-Briggs
I.
145Ezekiel 40:23 and (oftener)
1Kings 6:36 — absolute
1 Kings 7:8 +,
Jeremiah 36:20; construct
Exodus 27:9 +; suffix
2 Samuel 17:18;
Exodus 8:9 4t.; construct
Nehemiah 13:7,
2 Kings 21:5 10t.; suffix
Isaiah 1:12;
Zechariah 3:7;
Psalm 65:5;
Psalm 84:11;
1 Chronicles 28:6;
Psalm 100:4,
Psalm 96:8,
Nehemiah 8:16; —
enclosures (in Egypt),perhaps court-yards, or cattle-yards, distinct from houses and from fieldsExodus 8:9 (J).
court of private house2 Samuel 17:18 (containing well), compareNehemiah 8:16; of a palace,1 Kings 7:8the other court, immediately surrounding palace, so called in distinct. from1 Kings 7:9;1 Kings 7:12the great court, including and of temple (see
) (see StaSalomos Bauten, ZAW 1883. 152 f.);2 Kings 20:4 (Qr Vrss The Kmp Klo and others; Kt Ke and others ),Jeremiah 36:20;Esther 1:5;Esther 2:11;Esther 4:11;Esther 5:1,2;Esther 6:4 (twice in verse);Esther 6:5;court of guard, place of (honourable) confinementJeremiah 32:2 (in king's house),Jeremiah 32:8;Jeremiah 32:12;Jeremiah 33:1;Jeremiah 37:21 (twice in verse);Jeremiah 38:6,13,28;Jeremiah 39:14,15. Especially
court of tabernacleExodus 27:9, compareExodus 27:9;Exodus 27:12;Exodus 27:13 24t. Exodus (all P;gate of the courtExodus 35:17;Exodus 38:15,18,31;Exodus 39:40;Exodus 40:8,33);Leviticus 6:9;Leviticus 6:19;Numbers 3:26 (twice in verse) ( ),Numbers 3:37;Numbers 4:26 (twice in verse) (),Numbers 4:32;courts of house of1 Chronicles 23:28.
court(s) of Solomon's temple,inner with1 Kings 6:36;1 Kings 7:12 (but on text see Stal. c.)Ezekiel 8:16;Ezekiel 10:3 compareEzekiel 10:4; =upper withJeremiah 36:10 (see Gf), and 2Chronicles 4:9 (where also , as often Ezek., also );outer courtEzekiel 10:5 = 2Chronicles 20:5; see further1 Kings 8:64 2Chronicles 7:7; 24:21; 29:16;Jeremiah 19:14;Jeremiah 26:2;Ezekiel 8:7;two courts2 Kings 21:5 2Chronicles 33:5;2 Kings 23:12;courtsEzekiel 9:7;1 Chronicles 28:12; 2Chronicles 23:5;Nehemiah 8:1,6;Nehemiah 13:7; often in poetry,courts ofIsaiah 1:12;Isaiah 62:9 ( ),Zechariah 3:7;Psalm 65:5;Psalm 84:3;Psalm 84:11;Psalm 96:8;Psalm 100:4;Psalm 116:19;Psalm 135:2
courts of Ezekiel's templeEzekiel 40:14 38t.Ezekiel 40-46 (of these read forEzekiel 40:19,32 with Hi Co; and forEzekiel 41:15 with Ew Co). Ezekiel 42:6 for .
II. (√ of following; compare Arabic
be present, settle ordwell, see LagBN 47 f.; Sabeanfixed abode Os (Levy)ZMG 1865, 185 CISiv, 1. 2, No. 79. 82).
II. []46Nehemiah 11:25 (Lagl. c.) — always plural, absoluteJoshua 19:8 5t.; construct1 Chronicles 9:16;Nehemiah 12:28; suffixJoshua 21:12 4t.;1 Chronicles 4:33 6t.;Joshua 13:23 24t. Joshua; —
Genesis 25:16 (P; ""circles of tents); ofDeuteronomy 2:23; of KedarIsaiah 42:11 ("" );Leviticus 25:31 (H),houses of the villages which have no wall about them;Psalm 10:8lurking-place(s) of villages (i.e. where oppressor, as a wild beast, watches his opportunity to attack the defenceless). Usu.
Joshua 15:46, with (see above
p. 123)Joshua 15:45,47 (twice in verse) (all J E ?);Joshua 19:8 (P), alsoJoshua 21:12 (P), =1 Chronicles 6:41;Nehemiah 12:29; alsoJoshua 13:23,28;Joshua 15:32 23t. Joshua (all P),Nehemiah 11:25,30 (""Nehemiah 11:25;Nehemiah 11:27 etc.),Nehemiah 12:28.
(compareIsaiah 42:11 above)1 Chronicles 9:16,22,25 (all of Levites).
apparently including all settlements outside of JerusalemNehemiah 11:25. — in proper name, of a location see below (and see Bla onJoshua 15:20-32).
Topical Lexicon
Overview of Biblical Usageחָצֵר (chatser) designates an enclosed open area—most often a courtyard associated with a dwelling, sanctuary, palace, fortress, or village cluster. Across roughly one-hundred-eighty-nine Old Testament occurrences the term paints a portrait of life lived in ordered spaces, moving from nomadic tents to the settled courts of the Tabernacle, Temple, and royal residences.
Courtyards of the Tabernacle
From the wilderness forward, the courtyard framed Israel’s public approach to God. “You are to make the courtyard of the Tabernacle” (Exodus 27:9). Here sacrificial blood was shed (Leviticus 1:3-5), priests were consecrated (Exodus 29:4), and the nation gathered for feasts (Leviticus 23:2). The court embodied separation—linen hangings fenced it off—yet also invitation, since any Israelite could enter with an offering. The spatial theology is clear: God is holy, yet graciously near.
Transition to Temple Courts
Solomon retained the two-zone design—inner sanctuary/outer court—when he built the First Temple. “He built the inner courtyard with three rows of dressed stone” (1 Kings 6:36). The larger “outer court” (2 Chronicles 4:9) accommodated throngs at Passover and other appointed times, while the more restricted inner court received priests at the altar of burnt offering (2 Chronicles 7:7). Ezekiel’s visionary temple expands the idea, depicting concentric courts leading ultimately to God’s glory (Ezekiel 40–44).
Royal and Civic Courtyards
חָצֵר describes the central spaces of palatial complexes—settings for judgment, governance, and celebration. “The king of Israel was sitting on his throne in a courtyard at the entrance of the gate of Samaria” (1 Kings 22:10). In Persia, Esther risked her life in “the inner courtyard of the palace, in front of the king’s quarters” (Esther 5:1). Administrative power and covenant worship thus share a common architectural vocabulary, underscoring accountability of rulers before God.
Military Enclosures and Fortified Villages
The term also labels fortified outposts or hamlet-courts in Canaanite and later Judean territories.Numbers 32:41 describes “towns and their surrounding villages,” andJoshua 13:23–28 lists Gadite settlements, many called chatser. These small enclosures reflect Israel’s gradual occupation of the land, offering agricultural protection and community life outside walled cities.
Prophetic Oracles Against the Courts
The prophets pronounce judgment on these very enclosures when covenant infidelity corrupts them. “Her cities will become desolate, an uninhabited wilderness, a parched land and its villages” (Jeremiah 48:18-24). Isaiah pictures abandoned courts overrun by thorns (Isaiah 32:13-14), while Zephaniah sees them emptied so that “flocks and all kinds of beasts will lie down in her courtyards” (Zephaniah 2:14). The once-ordered space turns chaotic, signaling divine displeasure.
Courts in Restoration Hope
Yet prophetic hope reclaims the courtyard. “Those who are planted in the house of the LORD will flourish in the courts of our God” (Psalm 92:13). Zechariah prophesies the Branch who “will rebuild the temple of the LORD… and will rule on His throne” (Zechariah 6:12-13), presupposing renewed sacred courts.Ezekiel 46:1-3 envisions princes and people worshiping together in the inner court gate on Sabbaths and New Moons, foreshadowing Messianic harmony.
Worship Language in Psalms
The Psalter frequently employs חָצֵר as a poetic setting for praise:
• “Enter His gates with thanksgiving and His courts with praise” (Psalm 100:4).
• “How lovely are Your tabernacle courts, O LORD of Hosts” (Psalm 84:1-2).
The courtyard becomes a spiritual metaphor for direct, public, joy-filled access to God, anticipating New Testament exhortations to “draw near with a sincere heart” (Hebrews 10:22).
Symbolism and Typology
1. Separation and Access: Linen screens affirm God’s transcendence; the open sky above the court proclaims His immanence.
2. Corporate Identity: The court gathers tribes into one worshiping nation, prefiguring the Church as “a holy priesthood.”
3. Progressive Nearness: Outer court → Holy Place → Most Holy Place points to the once-for-all work of Christ who opened the true and living way (Hebrews 10:19-20).
Practical Ministry Insights
• Hospitality: The courtyard motif encourages creating welcoming spaces where believers can assemble for prayer and outreach.
• Reverence: Though accessible, the courts were not casual; ministry today likewise balances openness with holiness.
• Community Formation: Rural “villages and their courts” model small-group fellowship anchored to a larger covenant community.
Geographical Distribution
Occurrences span the Torah, Former Prophets, Writings, and latter Prophets, illustrating continuity of covenant life. Notable clusters: Leviticus (over thirty), Chronicles (approx. forty), and Jeremiah (over twenty). The term’s consistent presence affirms unified authorship themes across Scripture.
Eschatological Fulfillment
Revelation exchanges earthly courts for the New Jerusalem where “the Lord God Almighty and the Lamb are its temple” (Revelation 21:22). Yet even there, the notion of an ordered, inclusive space endures—“the nations will walk in its light” (21:24). The temporal courtyard thus foreshadows eternal communion.
Summary
חָצֵר traces a redemptive arc from Sinai’s linen-walled enclosure to Zion’s anticipated glory, teaching God’s people about ordered worship, covenant fellowship, righteous governance, and future hope. Whether in Israel’s village clusters, Solomon’s splendor, or prophetic visions, the courtyard remains a living witness to the God who dwells among His people and invites them into His presence.
Forms and Transliterations
בְּ֝חַצְר֗וֹת בְּחַצְר֖וֹת בְּחַצְר֤וֹת ׀ בְּחַצְר֥וֹת בְּחַצְרֵ֖י בְּחַצְרֵ֥י בְּחַצְרֵיהֶ֖ם בְּחַצְרֵיהֶ֜ם בְחַצְרֵיהֶם֙ בֶּֽחָצֵ֔ר בֶּחָצֵ֑ר בֶּחָצֵ֣ר בֶּחָצֵ֤ר בֶחָצֵ֑ר בַּחֲצֵר֖וֹ בַּחֲצֵרֶ֗יךָ בַּחֲצַ֕ר בַּחֲצַ֖ר בַּחֲצַ֣ר בַּחֲצַ֤ר בַּחֲצַ֥ר בחצר בחצרו בחצרות בחצרי בחצריהם בחצריך הֶֽחָצֵ֑ר הֶֽחָצֵ֔ר הֶֽחָצֵ֖ר הֶֽחָצֵ֗ר הֶֽחָצֵ֜ר הֶֽחָצֵ֤ר הֶֽחָצֵר֙ הֶֽחָצֵר֩ הֶחָצֵ֑ר הֶחָצֵ֔ר הֶחָצֵ֖ר הֶחָצֵ֗ר הֶחָצֵ֛ר הֶחָצֵ֜ר הֶחָצֵ֣ר הֶחָצֵ֤ר הֶחָצֵ֥ר הֶחָצֵ֧ר הֶחָצֵ֨ר הֶחָצֵֽר׃ הֶחָצֵר֙ הַֽחֲצֵרִ֗ים הַחֲצֵר֑וֹת הַחֲצֵר֛וֹת הַחֲצֵרִ֖ים הַחֲצֵרִ֗ים הַחֲצֵרֹ֖ת הַחֲצֵרוֹת֙ החצר החצר׃ החצרות החצרים החצרת וְהֶֽחָצֵר֙ וְחַצְרֵיהֶ֑ן וְחַצְרֵיהֶ֔ם וְחַצְרֵיהֶֽם׃ וְחַצְרֵיהֶֽן׃ וְחַצְרֵיהֶם֙ וְחָצֵ֨ר וְלֶחָצֵ֛ר וְלַחֲצַ֧ר וַחֲצֵרֶ֖יהָ וַחֲצֵרֶ֗יהָ וַחֲצֵרֶֽיהָ׃ וַחֲצֵרוֹתָ֑י וּבְחַצְר֖וֹת וּבְחַצְרֹ֣תֵיהֶ֔ם ובחצרות ובחצרתיהם והחצר וחצר וחצרותי וחצריה וחצריה׃ וחצריהם וחצריהם׃ וחצריהן וחצריהן׃ ולחצר חֲצֵ֫רֶ֥יךָ חֲצֵר֣וֹת חֲצֵרִ֖ים חֲצֵרִ֗ים חֲצֵרֶ֑יהָ חֲצֵרָ֑י חֲצֵרָֽי׃ חֲצֵרֹתָ֥יו חֲצַ֣ר חַצְר֥וֹת חַצְרֵ֖י חַצְרֵיהֶ֗ם חָצֵ֔רָה חָצֵ֖ר חָצֵ֣ר חָצֵ֥ר חָצֵר֙ חצר חצרה חצרות חצרי חצרי׃ חצריה חצריהם חצריך חצרים חצרתיו לְחַצְר֧וֹת לְחַצְר֪וֹת לְחַצְרוֹתָֽיו׃ לֶֽחָצֵר֙ לֶחָצֵ֖ר לֶחָצֵ֜ר לֶחָצֵ֣ר לֶחָצֵ֥ר לַחֲצַ֖ר לַחֲצַ֣ר לַחֲצַ֤ר לחצר לחצרות לחצרותיו׃ מֵֽהֶחָצֵ֖ר מֵחֲצַ֣ר מהחצר מחצר ba·ḥă·ṣar ba·ḥă·ṣê·re·ḵā ba·ḥă·ṣê·rōw bachaTzar bachatzeReicha bachatzeRo baḥăṣar baḥăṣêreḵā baḥăṣêrōw be·ḥā·ṣêr ḇe·ḥā·ṣêr bə·ḥaṣ·rê bə·ḥaṣ·rê·hem ḇə·ḥaṣ·rê·hem bə·ḥaṣ·rō·wṯ bechaTzer bechatzRei bechatzreiHem bechatzRot beḥāṣêr ḇeḥāṣêr bəḥaṣrê bəḥaṣrêhem ḇəḥaṣrêhem bəḥaṣrōwṯ chaTzar chaTzer chaTzerah chatzeRai chaTzeReicha chatzeReiha chatzeRim chatzeRot chatzeroTav chatzRei chatzreiHem chatzRot ha·ḥă·ṣê·rîm ha·ḥă·ṣê·rō·wṯ ha·ḥă·ṣê·rōṯ ḥă·ṣar ḥā·ṣê·rāh ḥă·ṣê·rāy ḥă·ṣê·re·hā ḥă·ṣê·re·ḵā ḥă·ṣê·rîm ḥă·ṣê·rō·ṯāw ḥă·ṣê·rō·wṯ ḥā·ṣêr hachatzeRim hachatzeRot haḥăṣêrîm haḥăṣêrōṯ haḥăṣêrōwṯ ḥaṣ·rê ḥaṣ·rê·hem ḥaṣ·rō·wṯ ḥăṣar ḥāṣêr ḥāṣêrāh ḥăṣêrāy ḥăṣêrehā ḥăṣêreḵā ḥăṣêrîm ḥăṣêrōṯāw ḥăṣêrōwṯ ḥaṣrê ḥaṣrêhem ḥaṣrōwṯ he·ḥā·ṣêr hechaTzer heḥāṣêr la·ḥă·ṣar lachaTzar laḥăṣar le·ḥā·ṣêr lə·ḥaṣ·rō·w·ṯāw lə·ḥaṣ·rō·wṯ lechaTzer lechatzRot lechatzroTav leḥāṣêr ləḥaṣrōwṯ ləḥaṣrōwṯāw mê·ḥă·ṣar mê·he·ḥā·ṣêr mechaTzar mêḥăṣar mehechaTzer mêheḥāṣêr ū·ḇə·ḥaṣ·rō·ṯê·hem ū·ḇə·ḥaṣ·rō·wṯ ūḇəḥaṣrōṯêhem ūḇəḥaṣrōwṯ uvechatzRot uvechatzRoteiHem vachatzeReiha vachatzeroTai vechaTzer vechatzreiHem vechatzreiHen vehechaTzer velachaTzar velechaTzer wa·ḥă·ṣê·re·hā wa·ḥă·ṣê·rō·w·ṯāy waḥăṣêrehā waḥăṣêrōwṯāy wə·ḥā·ṣêr wə·ḥaṣ·rê·hem wə·ḥaṣ·rê·hen wə·he·ḥā·ṣêr wə·la·ḥă·ṣar wə·le·ḥā·ṣêr wəḥāṣêr wəḥaṣrêhem wəḥaṣrêhen wəheḥāṣêr wəlaḥăṣar wəleḥāṣêr
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