1 Kings 14:25 — Word Study
WLCוַיְהִ֛י בַּשָּׁנָ֥ה הַחֲמִישִׁ֖ית לַמֶּ֣לֶךְ רְחַבְעָ֑ם עָלָ֛ה שִׁישַׁ֥ק מֶֽלֶךְ־ מִצְרַ֖יִם עַל־ יְרוּשָׁלִָֽם׃
BSAIn the fifthchămîyshîy [as numbered from the beginning of his reign] yearshâneh of Rehoboam’sRᵉchabʻâm [King's, royal authority] reignmelek ShishakShîyshaq [an Egyptian king, ruler of a powerful nation] kingmelek of EgyptMitsrayim [the land of, a country in northeastern Africa] attackedʻal [went up against, waged war on] JerusalemYᵉrûwshâlaim [the city of peace, capital of Judah]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֛י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| בַּשָּׁנָ֥ה | in the year | Preposition, noun common feminine singular absolute |
| הַחֲמִישִׁ֖ית | fifth | Particle |
| לַמֶּ֣לֶךְ | of the king | Preposition, noun common masculine singular absolute |
| רְחַבְעָ֑ם | Rehoboam | Noun proper masculine |
| עָלָ֛ה | he came up | Verb, Qal, perfect third person masculine singular |
| שִׁישַׁ֥ק | Shishak | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| מִצְרַ֖יִם | Egypt | Noun proper |
| עַל־ | on | Preposition |
| יְרוּשָׁלִָֽם׃ | Jerusalem | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the fifth year of Rehoboam’s reign, Shishak king of Egypt came up and attacked Jerusalem. |
| KJV | ¶ And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem: |
| ASV | And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem; |
| YLT | And it cometh to pass, in the fifth year of king Rehoboam, gone up hath Shishak king of Egypt against Jerusalem, |
| WEB | In the fifth year of King Rehoboam, Shishak king of Egypt came up against Jerusalem; |
| BBE | Now in the fifth year of King Rehoboam, Shishak, king of Egypt, came up against Jerusalem; |
Where they part company is in the phrasing of the attack by Shishak — see How Translations Differ.
The sentence is structured around a main clause with a subject and action, providing a clear narrative flow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — 1 Kings 14:25
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 Reign of Rehoboamgenerated
1 Kings 14:25 describes a critical event during the reign of Rehoboam, where Shishak, the Egyptian king, launched an attack on Jerusalem. This event highlights the political tensions and conflicts faced by the kingdom of Judah. It follows a period of idolatry and corruption, as noted in the preceding verses, setting the stage for the consequences of turning away from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 11:40 | Solomon therefore sought to kill Jeroboam. But Jeroboam arose and fled to Egypt, to Shishak king of Egypt, where he remained until the death of Solomon. |
| 2 | 2 Chronicles 12:2–4 | In the fifth year of Rehoboam’s reign, because they had been unfaithful to the LORD, Shishak king of Egypt came up and attacked Jerusalem |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שִׁישַׁק, shu.shakgenerated
The name שִׁישַׁק (Shiyshaq) refers to an Egyptian king known for his military actions against Judah. His name may imply 'greedy of fine linen.' Shishak's invasion is significant as it illustrates the geopolitical dynamics of the time and the challenges faced by the Israelites.
Shishak's attack on Jerusalem symbolizes the decline of the kingdom's power and the fulfillment of prophetic warnings about the consequences of disobedience to God. This historical figure is mentioned in other biblical passages, emphasizing his role in the broader narrative of Israel's history.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the main elements of the verse, consistently identifying Shishak as the king of Egypt who attacked Jerusalem during Rehoboam's fifth year of reign.
Sentence Structuregenerated
The finite verb וַיְהִ֛י (vay.Hi), meaning 'and it was,' governs the entire sentence, indicating the sequence of events. The sentence unfolds with a prepositional phrase indicating the time, followed by the subject and the action of the verb.
The structure emphasizes the chronological order of events, with the attack by Shishak being the focal point of the narrative.
Septuagint Backgroundgenerated
The Septuagint translates שִׁישַׁק as σουσακιμ, which reflects the Greek rendering of the Egyptian king's name. This choice maintains the historical reference while adapting it to the Greek-speaking audience.
The use of ἐγένετο for וַיְהִ֛י emphasizes the narrative's unfolding nature, similar to the Hebrew, indicating that these events are part of a historical account.
In plain words — the whole versegenerated
1 Kings 14:25 tells us that in the fifth year of King Rehoboam's reign, Shishak, the king of Egypt, came up and attacked Jerusalem. This event highlights the struggles of Judah during this period.
Frequently Asked Questionsgenerated
Shishak was an Egyptian king known for his military campaign against Jerusalem during the reign of Rehoboam, marking a significant moment in Israel's history.
The fifth year indicates a specific point in Rehoboam's rule when external threats became prominent, reflecting the challenges faced by Judah.
Shishak's attack was likely motivated by political power dynamics and the weakening of Judah, as well as the idolatry that had taken root during Rehoboam's reign.
The attack led to the loss of treasures from the temple and the royal palace, illustrating the vulnerability of Judah at that time.
Reflection Questionsgenerated
- What lessons can we learn from the political struggles of Rehoboam's reign?
- How does Shishak's attack reflect the consequences of turning away from God?
- In what ways can we recognize and respond to challenges in our own lives that parallel the struggles faced by Judah?
- What role does historical context play in understanding the events described in this verse?
The early church on this verse — how the Fathers read it
Ephrem the Syrian comments on this verse, noting the impact of Rehoboam's reign and the idolatry that flourished during this time.
Rehoboam spread and increased the idolatry introduced by Solomon after being instigated in this sin by his Gentile mother Naamah.Early Church Fathers on 1 Kings 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 14:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass in the fifth year of King Rehoboam,.... Two years after he and his people fell into the above wicked practices: that Shishak, king of Egypt came up against Jerusalem; of whom see
Read John Gill on 1 Kings 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem: Shishak king of Egypt came up. He was the instrument in the hand of Providence for punishing the national defection.
Read Robert Jamieson on 1 Kings 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the fifth year of king Rehoboam; presently after his and his people’ s apostacy, which was not till his fourth year; when the apostical Israelites enjoyed peace and some kind of prosperity, at first, for many years together; of which difference two reasons may be given: first, That Judah’ s sins were committed against clearer light, and more powerful means and remedies of all sorts, and therefore deserved more severe and speed judgments. Secondly, that God discovered more love to Judah in chastising them speedily, that so they might be humbled, and reformed, and so graciously preserved, as it happened; and more anger against Israel, that he spared them, and by their impunity hardened and…
Read Matthew Poole on 1 Kings 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 14:25 And it came to pass in the fifth year of king Rehoboam, [that] Shishak king of Egypt came up against Jerusalem:Ver. 25. Shishak king of Egypt.] Diodorus Siculus calleth him Sasokis; Justin, Susakis. Came up.] Drawn by a desire of Solomon’ s ivory throne, say some; like as the pearls usually cast out with the flood and gathered with the ebb, drew Caesar’ s affection for the conquest of Britain. Sueton.
Read John Trapp on 1 Kings 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Shishak.—His invasion is narrated at greater length in the record of Chronicles (2 Chronicles 12:2-12), which contains a description of his army, and a notice of the preservation of Jerusalem from destruction, though not from surrender, on the repentance of the people at the call of Shemaiah. It records also the taking of “fenced cities,” having noticed previously the fortifications of many such “cities of defence” by Rehoboam (2 Chronicles 11:5-10). This record is remarkably confirmed by the celebrated inscription at Karnak (see Dict. of the Bible: “SHISHAK”) enumerating the conquests of Sheshenk (Shishak), in which names of cities, partly in Judah, partly in Israel, are traced. The…
Read Charles John Ellicott on 1 Kings 14 →CambridgeThe Cambridge Bible for Schools and Colleges25–31. Shishak king of Egypt invades Judah. Death of Rehoboam (2 Chronicles 12:2-4; 2 Chronicles 12:9-16) 25. Shishak king of Egypt] See on 1 Kings 11:40. Shishak is there represented as giving a friendly reception to Jeroboam. It may have been at Jeroboam’s prompting that the invasion of Judah was undertaken by him within such a short time after Rehoboam’s accession. A monument of this king, the first of the 22nd dynasty, has been discovered at Karnak in Upper Egypt, recording his conquests and the names of certain towns which he had taken in Palestine.
Read Cambridge on 1 Kings 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThe examination of the famous inscription of Shishak at Karnak has resulted in the proof that the expedition commemorated was directed against Palestine, and has further thrown a good deal of light
Read Albert Barnes on 1 Kings 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Shishak — See note on 1 Kings 11:40. Came up against Jerusalem — This notice of Shishak’s invasion is very brief, and records only his going to Jerusalem and taking away the treasures of the temple and the palace.
Read Daniel Denison Whedon on 1 Kings 14 →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
In the fifth year of Rehoboam’s reign, Shishak king of Egypt came up and attacked Jerusalem.
In the fifth year of King Rehoboam, Shishak king of Egypt came up against Jerusalem;
In the fifth year of Rehoboam’s reign, Shishak king of Egypt attacked Jerusalem.
In King Rehoboam’s fifth year, King Shishak of Egypt attacked Jerusalem.
Tyndale line
¶ And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem:
And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem;
And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem:
And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem:
And in the fift yere of King Rehoboam, Shishak King of Egypt came vp against Ierusale,
Strictly literal
And it came to pass in the fifth year of king Rehoboam, [that] Shishak king of Egypt came up against Jerusalem.
And it cometh to pass, in the fifth year of king Rehoboam, gone up hath Shishak king of Egypt against Jerusalem,
And it comes to pass, in the fifth year of King Rehoboam, Shishak king of Egypt has gone up against Jerusalem,
And it came to pass in the fifth year of king Rehobo'am, that Shishak the king of Egypt came up against Jerusalem:
It happened in the fifth year of King Rehoboam that Shishak king of Egypt came up against Jerusalem.
From the Latin
And in the fifth year of the reign of Roboam, Sesac king of Egypt came up against Jerusalem.
Simplified
In the fifth year of King Rehoboam's reign, Shishak, king of Egypt, attacked Jerusalem.
Now in the fifth year of King Rehoboam, Shishak, king of Egypt, came up against Jerusalem;
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 on the wording of this verse, with no significant variations noted. Both texts convey the same essential narrative about Shishak's attack on Jerusalem during Rehoboam's reign.
וַיְהִ֛י בַּשָּׁנָ֥ה הַחֲמִישִׁ֖ית לַמֶּ֣לֶךְ רְחַבְעָ֑ם עָלָ֛ה שִׁישַׁ֥ק מֶֽלֶךְ־ מִצְרַ֖יִם עַל־ יְרוּשָׁלִָֽם׃
11 of the 11 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 1 Kings 14:25
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
חֲמִישִׁי (chamiyshiy) means 'fifth' and serves as an ordinal number indicating the position of five. It can also refer to a fifth part. The word is derived from a root associated with the number five, as noted in various lexicons.
חֲמִישִׁי m., חֲמִישִׁית f.adj.num.ordin. fifth
base
H2549 חֲמִישִׁי, חֲמִישִׁית fifth
2549 chamiyshiy kham-ee-shee'
or chamishshiy {kham-ish-shee'}; ord. from 2568; fifth; also
a fifth:--fifth (part).
see HEBREW for 02568
חֲמִישִׁי (cha.mi.shi) — fifth.
ordinal number, 5th
Art | Adj — ParticleHTd/Aofsa
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
רְחַבְעָם (Rechab'am) refers to Rehoboam, a king of Judah and son of Solomon. The name means 'a people has enlarged' and is derived from roots meaning 'to be wide' and 'people.' He is first mentioned in 1 Kings 11:43 and is noted for ruling during the Divided Monarchy.
רְחַבְעָם n.pr.m. Rehoboam;—king of Judah, son of Solomon
base
H7346 רְחַבְעָם
7346 Rchab`am rekh-ab-awm'
from 7337 and 5971; a people has enlarged; Rechabam, an
Israelite king:--Rehoboam.
see HEBREW for 07337
see HEBREW for 05971
רְחַבְעָם (re.chav.am) — Rehoboam.
A king of the tribe of Judah living at the time of United Monarchyand Divided Monarchy, first mentioned at 1Ki.11.43;
son of: Solomon (H8010) and Naamah (H5279A);
brother of: Taphath (H2955) and Basemath (H1315); married to Maacah (H4601K), Mahalath (H4258H) and Abihail (H0032J);
father of: Abijah (H0029I), Jeush (H3266K), Shemariah (H8114H), Zaham (H2093), Attai (H6262I), Ziza (H2124H) and Shelomith (H8019)
Also named: Rhoboam (Ῥοβοάμ "Rehoboam" G4497)
§ Rehoboam = "a people has enlarged"
son of Solomon and the 1st king of Judah after the split up of the kingdom of Israel
N-proper — Noun proper masculineHNpm
re-ho-bo'-am (rechabh`am, "the people is enlarged," or perhaps "Am is wide" Rhoboam; "Roboam," Mt 1:7 the King James Version):
1. The Disruption of the Kingdom
2. Underlying Causes of Disruption
3. Shemaiah Forbids Civil War
4. Rehoboam's Prosperity
5. Shishak's Invasion
6. His Death
The son and successor of Solomon, the last king to claim the throne of old Israel and the first king of Judah after the division of the kingdom. He was born circa 978 BC. His mother was Naamah, an Ammonitess. The account of his reign is contained in 1Ki 14:21-31; 2Ch 10-12. The incidents leading to the disruption of the kingdom are told in 1Ki 11:43-12:24; 2Ch 9:31-11:4.
Rehoboam
He enlarges the people, the successor of Solomon on the throne, and apparently his only son. He was the son of Naamah “the Ammonitess,” some well-known Ammonitish princess (1 Kings 14:21; 2 Chr. 12:13). He was forty-one years old when he ascended the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged at once as the rightful heir to the throne, yet there was a strongly-felt desire to modify the character of the government. The burden of taxation to which they had been subjected during Solomon’s reign was very oppressive, and therefore the people assembled at Shechem and demanded from the king an alleviation of their burdens. He went to meet them at Shechem, and heard their demands for relief (
(enlarger of the people), son of Solomon by the Ammonite princess Naamah, (1 Kings 14:21,31) and his successor. (1 Kings 11:43) Rehoboam selected Shechem as the place of his coronation (B.C. 975), probably as an act of concession to the Ephraimites. The people demanded a remission of the severe burdens imposed by Solomon, and Rehoboam, rejecting the advice of his father’s counsellors, followed that of his young courtiers, and returned an insulting answer, which led to an open rebellion among the tribes, and he was compelled to fly to Jerusalem, Judah and Benjamin alone remaining true to him. Jeroboam was made king of the northern tribes. [JEROBOAM] An expedition to reconquer Israel was forbidden by the prophet Shemaiah, (1 Kings…
The son and successor of Solomon, by Naamah, an Ammonitess, 1Ki 12:1-33 14:21-31 2Ch 10:1-12:16. He was forty-one years old when he began to reign, and was therefore born at the beginning of his father’s reign.
He ascended the throne about 975 B.C., and reigned seventeen years at Jerusalem. Under his reign the ten tribes revolted, and formed the kingdom of Israel under Jeroboam. The immediate cause of this schism was Rehoboam’s headstrong folly in rejecting experienced counselors, and claiming tyrannical power. He at once sought to recover the revolted tribes by force; and though directed by God not to make war, he did not long delay hostilities, and these continued during his whole reign. The people also fell into idolatry, and were punished in the fifth year of Rehoboam by an…
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שִׁישַׁק (Shiyshaq) refers to Shishak, an Egyptian king mentioned in the context of the United Monarchy in the Old Testament. He is noted for his attack on the southern kingdom during the reign of Rehoboam, and his name may mean 'greedy of fine linen.' The entries indicate he ruled in the 10th century B.C.
שִׁישַׁק n.pr.m. king of Egypt, Solomon’s time (10th cent. B.C.)
base
H7895 שִׁישַׁק, שׁוּשַׁק
7895 Shiyshaq shee-shak'
or Shuwshaq {shoo-shak'}; of Egyptian derivation; Shishak, an
Egyptian king:--Shishak.
שִׁישַׁק (shi.shaq) — Shishak.
A man living at the time of United Monarchy, first mentioned at 1Ki.11.40
§ Shishak = "greedy of fine linen"
king of Egypt, Sheshonk I, 1st king of the Bubastite 22nd dynasty; ruled in Egypt during the reigns of Solomon and Rehoboam and attacked the southern kingdom under Rehoboam and apparently made it tributary
N-proper — Noun proper masculineHNpm
shi'-shak (shishaq (1Ki 14:25); Sousakeim):
1. Shishak, 952-930 BC:
Sheshonk or Sheshenq I, as he is called on the monuments, the founder of the XXIInd Dynasty, was in all probability of Libyan origin. It is possible that his claim to the throne was that of the sword, but it is more likely that he acquired it by marriage with a princess of the dynasty preceding. On the death of Pasebkhanu II, the last of the kings of the XXIst Dynasty, 952 BC, Shishak ascended the throne, with an efficient army and a well-filled treasury at his command. He was a warlike prince and cherished dreams of Asiatic dominion.
2. Patron of Jeroboam:
He had not long been seated on the throne when Jeroboam the son of Nebat, of the tribe of Ephraim, whom Solomon had promoted but afterward had cause to suspect, fled from the displeasure of his sovereign to the court…
king of Egypt, the Sheshonk I. of the monuments, first sovereign of the Bubastite twenty-second dynasty. His reign offers the first determined syncronism of Egyptian and hebrew history. The first year of Shishak would about correspond to the 26th of Solomon (B.C. 989), and the 20th of shishak to the 5th of Rehoboam. Shishak at the beginning of his reign received the fugitive Jeroboam, (1 Kings 11:40) and it was probably at the instigation of Jeroboam that he attacked Rehoboam. "He took the fenced cities which [pertained] to Judah, and came to Jerusalem." he exacted all the treasures of his city from Rehoboam, and apparently made him tributary. (1 Kings 14:25,26; 2 Chronicles 12:2-9) Shishak has left a record of this…
A king of Egypt, who declared war against Rehoboam king of Judah in the fifth year of his reign. He entered Judah, B. C. 971, with an innumerable multitude of people out of Egypt, the countries of Lubim, of Suchim, and of Cush, captured the strongest places in the country, and carried away from Jerusalem the treasures of the Lord’s house and of the king’s palace, as well as the golden bucklers of Solomon.
Jeroboam having secured the friendship of Shishak, his territories were not invaded, 1Ki 11:40 14:25,26 2Ch 12:2-9. Shishak is generally believed to have been the Sesonchis of secular history, the first king of the twenty-second or Budastine line. He dethroned the dynasty into which Solomon married, 1Ki 3:1, and made many…
present of the bag; of the pot; of the thigh
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…