Ezra 7:19 — Word Study
WLCוּמָֽאנַיָּא֙ דִּֽי־ מִתְיַהֲבִ֣ין לָ֔ךְ לְפָלְחָ֖ן בֵּ֣ית אֱלָהָ֑ךְ הַשְׁלֵ֕ם קֳדָ֖ם אֱלָ֥הּ יְרוּשְׁלֶֽם׃
BSAYou must delivershᵉlam toqŏdâm the Godʼĕlâhh [Elohim, the supreme deity] of JerusalemYᵉrûwshâlêm all the articlesmâʼn [utensils, vessels] givenyᵉhab for the servicepolchân△ [worship, ministry] of the housebayith [temple, dwelling place] of your Godʼĕlâhh [the Almighty, Creator]
| Greek | English | Parsing |
|---|---|---|
| וּמָֽאנַיָּא֙ | and vessels the | Conjunction, noun common masculine plural determined, particle |
| דִּֽי־ | which | Conjunction |
| מִתְיַהֲבִ֣ין | [have been] given | Verb masculine plural |
| לָ֔ךְ | to you | Preposition, suffix |
| לְפָלְחָ֖ן | for [the] worship of | Preposition, noun common both singular construct |
| בֵּ֣ית | [the] house of | Noun common, both singular construct |
| אֱלָהָ֑ךְ | God your | Noun common both singular construct, suffix |
| הַשְׁלֵ֕ם | make complete | Verb, Hiphil, imperative second person masculine singular |
| קֳדָ֖ם | before | Noun common, both singular construct |
| אֱלָ֥הּ | [the] God of | Noun common, both singular construct |
| יְרוּשְׁלֶֽם׃ | Jerusalem | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must deliver to the God of Jerusalem all the articles given to you for the service of the house of your God. |
| KJV | The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. |
| ASV | And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem. |
| YLT | 'And the vessels that are given to thee, for the service of the house of thy God, make perfect before the God of Jerusalem; |
| WEB | The vessels that are given to you for the service of the house of your God, deliver before the God of Jerusalem. |
| BBE | And the vessels which have been given to you for the uses of the house of your God, you are to give to the God of Jerusalem. |
The translations agree on the meaning of מִתְיַהֲבִ֣ין as 'given'.
The main clause is supported by a relative clause and a prepositional phrase, clarifying the purpose of the delivery.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשְׁלֵם
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Ezra 7:19
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 — Instructions for Temple Worshipgenerated
Ezra 7:19 provides a directive from Ezra to ensure that all items necessary for the worship of God are delivered to the temple in Jerusalem. This instruction is part of a larger context where Ezra is overseeing the return of exiles and the restoration of proper worship practices. The preceding verses highlight the importance of following God's will in the management of resources for the temple.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 8:27–30 | 20 gold bowls valued at 1,000 darics, and two articles of fine polished bronze, as precious as gold. |
| 2 | 2 Chronicles 32:19 | They spoke against the God of Jerusalem as they had spoken against the gods of the peoples of the earth—the work of human hands. |
| 3 | Jeremiah 3:17 | At that time Jerusalem will be called The Throne of the LORD, and all the nations will be gathered in Jerusalem to honor the name of the LORD. They will no longer follow the stubbornness of their evil hearts. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מִתְיַהֲבִ֣ין, mit.ya.ha.Vingenerated
The verb יְהַב (yhab), meaning 'to give', is in the masculine plural form here as מִתְיַהֲבִ֣ין, indicating that the articles have been given for a specific purpose. This construction emphasizes that these items are not just any gifts but are designated for the worship of God.
The use of this verb in the context of worship underscores the communal responsibility of the people to provide for the temple, ensuring that the worship of God is conducted with the proper items, as prescribed in the Law.
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 finite verbs governing the verse are מִתְיַהֲבִ֣ין and הַשְׁלֵ֕ם, indicating actions related to the articles and their delivery. The structure includes a noun phrase that specifies the object of the delivery, followed by prepositional phrases that clarify the purpose and the recipient.
The sentence is constructed to emphasize the imperative nature of the actions, with the verbs placed prominently to highlight their importance in the context of worship.
Septuagint Backgroundgenerated
The Septuagint translates מִתְיַהֲבִ֣ין as διδόμενά (didomená), meaning 'given'. This choice maintains the sense of provision while also aligning with the Greek language's nuances in conveying the act of giving.
The translation shows a consistent understanding of the importance of the articles being provided for worship, reflecting the same intent as the Hebrew text.
In plain words — the whole versegenerated
Ezra 7:19 instructs the people to deliver all the necessary articles for worship to the God of Jerusalem. This emphasizes the importance of proper worship and the items needed in the temple.
Frequently Asked Questionsgenerated
Ezra refers to the utensils and vessels designated for use in the temple service, which are essential for worship.
Delivering the articles ensures that worship is conducted properly and according to God's instructions, reflecting the community's devotion.
King Artaxerxes supports Ezra's mission by allowing the return of exiles and the restoration of worship practices in Jerusalem.
This verse highlights Ezra's leadership in re-establishing the temple worship and ensuring that all necessary provisions are made for the service of God.
Reflection Questionsgenerated
- What are some ways I can support worship in my community, similar to how the articles were provided for the temple?
- How can I ensure that I am giving my best to God in my acts of service?
- What does it mean to me to worship God in my daily life?
- How can I be more aware of the resources I have and how they can be used for God's purposes?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 7:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe vessels also that were given thee for the service of the house of thy God,.... These were vessels of silver, basins of gold, and vessels of fine copper; not what formerly belonged to the temple,
Read John Gill on Ezra 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, No JFB commentary on these verses.
Read Robert Jamieson on Ezra 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 7:19 The vessels also that are given thee for the service of the house of thy God, [those] deliver thou before the God of Jerusalem.Ver. 19. The vessels also, &c.] How naturally seemeth this king to care for the service of God! and what pity is it that he should so oft call him your God, and thy God, and not own him for his! So hard a thing it is to relinquish that vain conversation that people have received by tradition from their fathers. I will never forsake the religion that I have received from my forefathers, said Cicero. And the monarch of Morocco told the English ambassador that he had lately read St Paul’ s Epistles, and liked them so well, that were he now to choose his…
Read John Trapp on Ezra 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The vessels.—Offered (see Ezra 8:25) to be added to those sent up by Zerubbabel.
Read Charles John Ellicott on Ezra 7 →CambridgeThe Cambridge Bible for Schools and Colleges19. The vessels also … those] R.V. And the vessels. The vessels here mentioned are probably those enumerated chap. Ezra 8:25-27, gifts (ἀναθήματα) to the Temple from the king and from individuals. Quite separate from the sacred vessels (Ezra 1:7) restored by Cyrus. for the service of &c.] A word occurring only here, connected with the word rendered A.V. ‘ministers’, R.V. ‘servants’ in Ezra 7:24. LXX. translates by λειτουργίαν, Vulgate ‘ministerium’. before the God of Jerusalem] A remarkable expression, probably a condensed form for ‘before the God of Israel, whose habitation is in Jerusalem’ (Ezra 7:15).
Read Cambridge on Ezra 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. The vessels — Gold and copper basins, and the like, which had been contributed by Persians or Israelites. Compare Ezra 8:25-27.
Read Daniel Denison Whedon on Ezra 7 →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
You must deliver to the God of Jerusalem all the articles given to you for the service of the house of your God.
The vessels that are given to you for the service of the house of your God, deliver before the God of Jerusalem.
You must deliver to the God of Jerusalem all the articles given to you for the service of the house of your God.
Deliver to the God of Jerusalem the vessels that are given to you for the service of the temple of your God.
Tyndale line
The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem.
And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem.
And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem.
The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem.
And the vessels that are giuen thee for the seruice of the house of thy God, those deliuer thou before God in Ierusalem.
Strictly literal
And the vessels that have been given thee for the service of the house of thy God, deliver before the God of Jerusalem.
'And the vessels that are given to thee, for the service of the house of thy God, make perfect before the God of Jerusalem;
And the vessels that are given to you, for the service of the house of your God, make perfect before the God of Jerusalem;
And the vessels which have been given unto thee for the service of the house of thy God, deliver thou before the God of Jerusalem.
Place the objects that were freely given to you before him for the service of the house of your God in Jerusalem.
From the Latin
The vessels also, that are given thee for the sacrifice of the house of thy God, deliver thou in the sight of God in Jerusalem.
Simplified
But the items you have been given for the service of the Temple of your God must be all delivered to the God of Jerusalem.
And the vessels which have been given to you for the uses of the house of your God, you are to give to the God of 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 in the wording of this verse, with all words matched, indicating a consistent message regarding the delivery of articles for worship to the God of Jerusalem.
וּמָֽאנַיָּא֙ דִּֽי־ מִתְיַהֲבִ֣ין לָ֔ךְ לְפָלְחָ֖ן בֵּ֣ית אֱלָהָ֑ךְ הַשְׁלֵ֕ם קֳדָ֖ם אֱלָ֥הּ יְרוּשְׁלֶֽם׃
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 Ezra 7:19
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.
מָאן (ma'n) refers to a vessel or utensil, derived from a root related to an enclosure. The term is noted in Aramaic and is associated with the concept of containment. It is primarily used to denote objects that serve as containers.
[מָאן] n.m. vessel, utensil
base
H3984 מָאן
3984 ma'n mawn
(Aramaic) probably from a root corresponding to 579 in the
sense of an inclosure by sides; a utensil:--vessel.
see HEBREW for 0579
מָאן (man) — utensil.
vessel, utensil
Adj | N-mp | Art — Conjunction · noun common masculine plural determined · particleAC/Ncmpd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj — Verb masculine pluralAVurmpa
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
פׇּלְחָן (polchan) refers to service or worship, derived from the root word for 'to serve.' It appears in the context of Ezra 7:19, indicating its use in religious or ceremonial settings.
פׇּלְחָן n.[m.] service, worship;—cstr. Ezr 7:19.
ref
H6402 פׇּלְחָן
6402 polchan pol-khawn'
(Aramaic) from 6399; worship:--service.
see HEBREW for 06399
פׇּלְחָן (pol.chan) — service.
service, worship
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
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…
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj — Noun common · both singular constructANcbsc
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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
שְׁלֵם (shlam) means 'to be complete' or 'to finish.' It can refer to something being finished or sound, and includes forms like 'finished' or 'to bring to an end.' The entries indicate its use in contexts like the completion of the temple and suggest a connection to the idea of restoration.
[שְׁלֵם] vb. be complete
Pe. finished, of temple
Haph. God has finished it (the kingdom; brought it to an end)
base
H8000 שְׁלֵם be complete
8000 shlam shel-am'
(Aramaic) corresponding to 7999; to complete, to
restore:--deliver, finish.
see HEBREW for 07999
שְׁלֵם (she.lam) — be complete.
1) to be complete, be finished, be sound
1a) (P'al) finished (participle)
1b) (Aphel) to finish, bring to an end, render in full
Adj — Verb · Hiphil · imperative second person masculine singularAVhv2ms
kom-plet': In the King James Version for pleroo, the verb ordinarily used for the coming to pass of what had been predicted. the King James Version translates this "complete" in Col 2:10; 4:12 to express the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for; otherwise rendered in the Revised Version (British and American) ("made full"). In the Revised Version (British and American), c. appears once for Greek artios, from aro, "to join," in 2Ti 3:17, in sense of "accurately fitted for," where the King James Version has "perfect."
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
Adj — Noun common · both singular constructANcbsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · both singular constructANcbsc
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…
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj — Noun properANpl
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…