Jeremiah 15:5 — Word Study
WLCכִּ֠י מִֽי־ יַחְמֹ֤ל עָלַ֙יִךְ֙ יְר֣וּשָׁלִַ֔ם וּמִ֖י יָנ֣וּד לָ֑ךְ וּמִ֣י יָס֔וּר לִשְׁאֹ֥ל לְשָׁלֹ֖ם לָֽךְ׃
BSAWhomîy [will have compassion, show mercy] will have pitychâmal▸ [spare, have mercy] on youʻal O JerusalemYᵉrûwshâlaim [the city of peace, capital of Palestine] Whomîy [is willing to mourn, lament] will mournnûwd▸ [bewail, lament] Whomîy [is willing to turn aside, go out of their way] will turn asideçûwr▸ [depart, go away] to askshâʼal [inquire, seek information] about your welfareshâlôwm [peace, well-being, shalom]
| Greek | English | Parsing |
|---|---|---|
| כִּ֠י | for | Particle |
| מִֽי־ | who? | Pronoun |
| יַחְמֹ֤ל | will he have compassion | Verb, Qal, imperfect third person masculine singular |
| עָלַ֙יִךְ֙ | on you | Preposition, suffix |
| יְר֣וּשָׁלִַ֔ם | O Jerusalem | Noun proper |
| וּמִ֖י | and who? | Conjunction, pronoun |
| יָנ֣וּד | will he show sympathy | Verb, Qal, imperfect third person masculine singular |
| לָ֑ךְ | to you | Preposition, suffix |
| וּמִ֣י | and who? | Conjunction, pronoun |
| יָס֔וּר | will he turn aside | Verb, Qal, imperfect third person masculine singular |
| לִשְׁאֹ֥ל | to ask | Preposition, verb qal infinitive construct common |
| לְשָׁלֹ֖ם | to welfare | Preposition, noun common masculine singular absolute |
| לָֽךְ׃ | of you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who will have pity on you, O Jerusalem? Who will mourn for you? Who will turn aside to ask about your welfare? |
| KJV | For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? |
| ASV | For who will have pity upon thee, O Jerusalem? or who will bemoan thee? or who will turn aside to ask of thy welfare? |
| YLT | For who hath pity on thee, O Jerusalem? And who doth bemoan for thee? And who turneth aside to ask of thy welfare? |
| WEB | For who will have pity on you, Jerusalem? Who will mourn you? Who will come to ask of your welfare? |
| BBE | For who will have pity on you, O Jerusalem? and who will have sorrow for you? or who will go out of his way to see how you are? |
The translations agree on the rendering of יַחְמֹ֤ל as have pity.
The verse is structured as a series of questions, emphasizing the absence of compassion for Jerusalem.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbחָמַל
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 — Jeremiah 15:5
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 — A Lament for Jerusalemgenerated
Jeremiah 15:5 reflects the deep sorrow of the prophet as he questions who will have compassion for Jerusalem. The surrounding verses highlight the consequences of the city's actions and the abandonment felt by the people. Jeremiah's lament captures a moment of despair, where the city, once a beacon of hope, is now in need of mercy and care.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 16:5 | Indeed, this is what the LORD says: “Do not enter a house where there is a funeral meal. Do not go to mourn or show sympathy, for I have removed from this people My peace, My loving devotion, and My compassion,” declares the LORD. |
| 2 | Jeremiah 21:7 | ‘After that,’ declares the LORD, ‘I will hand over Zedekiah king of Judah, his officers, and the people in this city who survive the plague and sword and famine, to Nebuchadnezzar king of Babylon and to their enemies who seek their lives. He will put them to the sword; he will not spare them or show pity or compassion.’ |
| 3 | Job 19:21 | Have pity on me, my friends, have pity, for the hand of God has struck me. |
| 4 | Psalm 69:20 | Insults have broken my heart, and I am in despair. I looked for sympathy, but there was none, for comforters, but I found no one. |
| 5 | Isaiah 51:19 | These pairs have befallen you: devastation and destruction, famine and sword. Who will grieve for you? Who can comfort you? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יַחְמֹ֤ל, yach.Molgenerated
The verb חָמַל (chamal) conveys the idea of sparing or having compassion. It is rooted in the Qal stem, indicating a simple action of showing mercy. This word is often used in contexts where someone is moved to pity, as seen in other passages where it describes the act of sparing someone from harm.
In this verse, the use of יַחְמֹ֤ל emphasizes the absence of compassion for Jerusalem. The prophet's inquiry suggests a longing for someone to step forward and show mercy, highlighting the dire situation of the city and its people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses have pity for יַחְמֹ֤ל.
Sentence Structuregenerated
The verse consists of a series of clauses, each beginning with the interrogative מִי (mi), meaning 'who?'. The structure emphasizes the absence of compassion, with each clause asking about different forms of pity or concern for Jerusalem.
The main verb יַחְמֹ֤ל governs the first clause, while subsequent clauses follow a similar pattern, inquiring about mourning and turning aside to ask about welfare. This repetitive structure underscores the urgency and despair of the situation.
Septuagint Backgroundgenerated
The Septuagint translates יַחְמֹ֤ל as φείσεται (pheisetai), which carries the meaning of sparing or refraining from harm. This choice reflects a similar sentiment of compassion, aligning with the Hebrew intent.
For יָנ֣וּד, the LXX uses δειλιάσει (deiliasei), which suggests a sense of mourning or lamenting. This translation captures the emotional weight of the original Hebrew.
In plain words — the whole versegenerated
Jeremiah 15:5 asks who will show compassion for Jerusalem, a city in distress. The prophet expresses a deep sorrow, questioning who will mourn for the city or inquire about its welfare. This verse highlights the lack of care for a place that once held significance.
Frequently Asked Questionsgenerated
Jeremiah is expressing a sense of abandonment and sorrow, highlighting the dire state of Jerusalem and questioning if anyone will show compassion for its suffering.
The question of mourning emphasizes the emotional and spiritual desolation of Jerusalem, suggesting that the city is in a state where it is not receiving the care it needs.
This verse encapsulates Jeremiah's lament for his people and city, reflecting themes of loss, abandonment, and the need for compassion in times of crisis.
Jeremiah's lament teaches us about the importance of compassion and empathy, especially for those who are suffering or in need of support.
Reflection Questionsgenerated
- In what ways can I show compassion to those who are suffering in my community?
- How can I be more aware of the needs of others, like Jeremiah was for Jerusalem?
- What actions can I take to mourn with those who are grieving?
- How does this passage challenge me to reflect on my own responses to the suffering of others?
The early church on this verse — how the Fathers read it
Jerome reflects on the lament in this verse, emphasizing the inability to seek forgiveness after offending God.
Who will have pity on you, Jerusalem? Or who will grieve for you? Or who will go to ask for your peace? For no one can, having offended God, ask for forgiveness for the sins;Early Church Fathers on Jeremiah 15 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 15:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor who shall have pity upon thee, O Jerusalem?.... The inhabitants of it; their sins being so many, and so heinous, and so aggravated, and so deserving of punishment, that none could pity their
Read John Gill on Jeremiah 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? Who shall go aside to ask how thou doest? - Who will turn aside (in passing by) to salute thee?
Read Robert Jamieson on Jeremiah 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sum of this is, that this people should be in a most miserable, pitiless state and condition; none should regard them in the day of their calamity, nor so much as once inquire after them, or how they fared, or what they did.
Read Matthew Poole on Jeremiah 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 15:5 For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest?Ver. 5. Who shall bemoan thee?] Heb., Who shall come out of his place to comfort thee? Or, Who shall shake his head in commiseration to thee?
Read John Trapp on Jeremiah 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) To ask how thou doest?—This is a fair paraphrase of the original, but it wants the Oriental colouring of the more literal to ask after thy peace. As “Peace be with thee” was the usual formula of salutation, sc.,” Is it peace?” was the equivalent for our more prosaic question, “How do you do?” (Genesis 43:27; Judges 18:15). The same phrase meets us in Exodus 18:7, “They asked each other of their welfare,” literally, of their peace.
Read Charles John Ellicott on Jeremiah 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Who shall go aside to ask how thou doest?] Perhaps there is not a more despised nor a more degraded people under the sun. Scarcely any one thinks himself called upon to do a kind office for a Jew. Their character is bad in society, and they are not at all solicitous to redeem it.
Read AdamClarke on Jeremiah 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Who shall have pity, etc. — Who if not Jeremiah? In rejecting him the people were sacrificing their last friend influential with God.
Read Daniel Denison Whedon on Jeremiah 15 →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
Who will have pity on you, O Jerusalem? Who will mourn for you? Who will turn aside to ask about your welfare?
For who will have pity on you, Jerusalem? Who will mourn you? Who will come to ask of your welfare?
Who will have pity on you, O Jerusalem? Who will mourn for you? Who will turn aside to ask about your welfare?
The Lord cried out, “Who in the world will have pity on you, Jerusalem? Who will grieve over you? Who will stop long enough to inquire about how you are doing?
Tyndale line
For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest?
For who will have pity upon thee, O Jerusalem? or who will bemoan thee? or who will turn aside to ask of thy welfare?
For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall turn aside to ask of thy welfare?
For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask concerning thy welfare?
Who shall then haue pitie vpon thee, O Ierusalem? or who shalbe sorie for thee? or who shall go to pray for thy peace?
Strictly literal
For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall turn aside to ask after thy welfare?
For who hath pity on thee, O Jerusalem? And who doth bemoan for thee? And who turneth aside to ask of thy welfare?
For who has pity on you, O Jerusalem? And who bemoans for you? And who turns aside to ask of your welfare?
For who will have pity upon thee, O Jerusalem? or who will condole with thee? or who will go aside to ask after thy welfare?
For who will have compassion for you, Jerusalem? Who will grieve for you?
From the Latin
For who shall have pity on thee, O Jerusalem? or who shall bemoan thee? or who shall go to pray for thy peace?
Simplified
Who will be sorry for you, Jerusalem? Who will mourn for you? Who will stop to ask you how you are?
For who will have pity on you, O Jerusalem? and who will have sorrow for you? or who will go out of his way to see how you are?
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 largely agree in their wording for this verse, with 11 out of 13 words matching. The differences in word order and structure in the LXX do not alter the fundamental message of the lament for Jerusalem.
כִּ֠י מִֽי־ יַחְמֹ֤ל עָלַ֙יִךְ֙ יְר֣וּשָׁלִַ֔ם וּמִ֖י יָנ֣וּד לָ֑ךְ וּמִ֣י יָס֔וּר לִשְׁאֹ֥ל לְשָׁלֹ֖ם לָֽךְ׃
11 of the 13 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 Jeremiah 15:5
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
חָמַל (chamal) is a primitive root meaning to spare or have compassion. It encompasses the ideas of commiseration and pity, primarily in the Qal stem. The entries consistently emphasize its connotation of sparing or showing compassion.
H2550 חָמַל spare
2550 chamal khaw-mal'
a primitive root; to commiserate; by implication, to
spare:--have compassion, (have) pity, spare.
חָמַל (cha.mal) — to spare.
(Qal) to spare, pity, have compassion on
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF
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 | Suff — Preposition · suffixHRd/Sp2fs
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…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Conj | Part — Conjunction · pronounHC/Pi
The Hebrew word נוּד (*nuwd*) is a primitive root meaning to move to and fro or wander. It encompasses a range of actions including shaking, fluttering, and showing grief, as well as more figurative uses like taunting or consoling. The entries detail various forms and nuances, such as causing others to wander or moving oneself in grief.
נוּד vb. move to and fro, wander, shudder, shew grief
Qal
move to and fro, wander aimlessly, as fugitive
flutter
waver, wave, shake
shew grief (i.e. by shaking or nodding head)
Hiph.
cause to wander aimlessly, as fugitives
make a wagging, wag with the head
Hoph. and the worthless, like briers made to flutter (tossed away) are they
Hithpo‛lel
move oneself to and fro, sway, totter
shake oneself, in excitement
bemoan oneself
base
H5110 נוּד move to and fro, wander, shudder, shew grief
5110 nuwd nood
a primitive root; to nod, i.e. waver; figuratively, to
wander, flee, disappear; also (from shaking the head in
sympathy), to console, deplore, or (from tossing the head in
scorn) taunt:--bemoan, flee, get, mourn, make to move, take
pity, remove, shake, skip for joy, be sorry, vagabond, way,
wandering.
נוּד (nud) — to wander.
1) to shake, waver, wander, move to and fro, flutter, show grief, have compassion on
1a) (Qal)
1a1) to move to and fro, wander (aimlessly), take flight
1a2) to flutter
1a3) to waver, wave, shake
1a4) to show grief
1a4a) to lament, condole, show sympathy
1b) (Hiphil)
1b1) to cause to wander (aimlessly)
1b2) to make a wagging, wag (with the head)
1c) (Hithpolel)
1c1) to move oneself to and fro, sway, totter
1c2) to shake oneself
1c3) to bemoan oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
→ General scriptures concerning Job 2:11-13; 6:14; 22:29; Ec 7:2; Php 2:1,2; Jas 1:27; 1Pe 3:8
→ See AFFLICTED
→ See AFFLICTIONS
→ See JESUS, COMPASSION OF
→ See PITY
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Conj | Part — Conjunction · pronounHC/Pi
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs