1664. Gittayim
Lexical Summary
Gittayim: Gittaim

Original Word: גִּתַּיִם
Part of Speech: Proper Name Location
Transliteration: Gittayim
Pronunciation: git-tah-yeem
Phonetic Spelling: (ghit-tah'-yim)
KJV: Gittaim
NASB: Gittaim
Word Origin: [dual of H1660 (גַּת - wine press)]

1. double wine-press
2. Gittajim, a place in Israel

Strong's Exhaustive Concordance
Gittaim

Dual of gath; double wine-press; Gittajim, a place in Palestine -- Gittaim.

see HEBREW gath

NAS Exhaustive Concordance
Word Origin
from the same as gath
Definition
a city in Benjamin
NASB Translation
Gittaim (2).

Brown-Driver-Briggs
גִּתַּיִם proper name, of a location גִּתִּית

adjective see below יגן. p. 387 f

גִּתָּ֑יִם proper name, of a location in Judah; — ׳ג Nehemiah 11:33; גִּתָּ֑יְמָה 2 Samuel 4:3; site unknown.

Topical Lexicon
Location and Identification

Gittaim is named only twice in the Old Testament. Both occurrences place it within the tribal territory of Benjamin, somewhere between the hill-country settlements north of Jerusalem and the Philistine borderlands. Its exact site is unconfirmed, though proposals range from a northern satellite of Gath to a location near modern Ramla. The dual ending hints at a twin-settlement or a place comprised of two closely linked quarters, but Scripture itself does not elaborate.

Historical Context in 2 Samuel

“Because the Beerothites fled to Gittaim and have lived there as foreigners to this day” (2 Samuel 4:3).

During the turbulent transfer of power from the house of Saul to David, the Beerothites—whose town Beeroth lay within Benjamin—abandoned their ancestral home and sought refuge in Gittaim. The verse records them living there “as foreigners,” underscoring several themes:
• Flight in the face of political upheaval.
• A brotherly welcome within the same tribal allotment, reflecting covenant solidarity even amid civil unrest.
• The long memory of Scripture; centuries later, the author notes that the displaced community still resided there “to this day.”

The verse also sheds light on the background of Baanah and Rechab, assassins of Saul’s son Ish-bosheth. Their family’s relocation to Gittaim likely shaped their outsider status, contributing to their reckless act and to David’s subsequent judgment (2 Samuel 4:9-12). Thus Gittaim stands at a critical narrative pivot marking the end of Saul’s dynasty and the consolidation of Davidic rule.

Restoration Era Context in Nehemiah

“Hazor, Ramah, Gittaim” (Nehemiah 11:33).

After the Babylonian exile, Benjaminite families resettled their inheritance. Gittaim’s inclusion in the roster of reoccupied towns attests to:
• God’s faithfulness in preserving tribal territories despite judgment and dispersion.
• The determination of the returnees to restore a biblically ordered society anchored to ancestral land.
• The continuity between pre-exilic and post-exilic Israel; a place that once sheltered fugitives now embraces restored citizens.

Tribal and Covenant Implications

1. Benjamin’s Role: Both passages keep Benjamin in focus—first in the divided kingdom era, then in the restoration. Though the smallest tribe, Benjamin shoulders strategic responsibilities, bordering Judah and guarding approaches to Jerusalem.
2. Refuge and Inheritance: Gittaim models how Israelite towns could serve simultaneously as havens and as permanent allotments. The land promise remains intact even while accommodating displaced brethren.
3. Memory and Identity: Scripture’s brief but pointed notices prevent Gittaim from fading into obscurity, illustrating how every locality contributes to the unfolding redemptive story.

Theological and Spiritual Reflections

• God provides places of refuge within His covenant community. Even amid political chaos, He preserves a remnant and grants them space to dwell (Psalm 46:1).
• Restoration is woven into divine judgment. The same land that once witnessed displacement is later reclaimed, showcasing grace after discipline (Jeremiah 31:4-5).
• Corporate solidarity: The Beerothites’ acceptance in Gittaim anticipates New Testament teaching that believers “are no longer strangers and foreigners, but fellow citizens with the saints” (Ephesians 2:19).

Ministerial Application

Pastors and teachers may draw on Gittaim to encourage congregations in:
• Hospitality toward displaced persons—physical or spiritual—recognizing the Lord’s heart for refugees.
• Confidence that God restores what is lost; communities fractured by sin or persecution can be re-established through obedience and faith.
• Vigilance against opportunistic violence like that of Baanah and Rechab, reminding believers that ends never justify ungodly means.

Key References

2 Samuel 4:3; Nehemiah 11:33.

Forms and Transliterations
גִּתָּ֑יְמָה גִּתָּֽיִם׃ גתים׃ גתימה git·tā·yə·māh git·tā·yim gitTayemah gittāyəmāh gitTayim gittāyim
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
2 Samuel 4:3
HEB: וַיִּבְרְח֥וּ הַבְּאֵרֹתִ֖ים גִּתָּ֑יְמָה וַֽיִּהְיוּ־ שָׁ֣ם
NAS: fled to Gittaim and have been
KJV: fled to Gittaim, and were sojourners
INT: fled and the Beerothites to Gittaim been there

Nehemiah 11:33
HEB: חָצ֥וֹר ׀ רָמָ֖ה גִּתָּֽיִם׃
NAS: Hazor, Ramah, Gittaim,
KJV: Hazor, Ramah, Gittaim,
INT: Hazor Ramah Gittaim

2 Occurrences

Strong's Hebrew 1664
2 Occurrences


git·tā·yə·māh — 1 Occ.
git·tā·yim — 1 Occ.

1663
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