Psalms 135:21 — Word Study
WLCבָּ֘ר֤וּךְ יְהוָ֨ה׀ מִצִּיּ֗וֹן שֹׁ֘כֵ֤ן יְֽרוּשָׁלִָ֗ם הַֽלְלוּ־ יָֽהּ׃
BSABlessed bebârak [praised, honored] the LORDYᵉhôvâh [Yehovah, the covenant God] from ZionTsîyôwn [the city of God, the mountain of His holiness] He who dwellsshâkan [resides, abides] in JerusalemYᵉrûwshâlaim [the city of peace, the capital of Israel] Hallelujahhâlal [praise the LORD, let God be magnified]
| Greek | English | Parsing |
|---|---|---|
| בָּ֘ר֤וּךְ | [be] blessed | Verb, Qal, participle (passive) masculine singular |
| יְהוָ֨ה׀ | Yahweh | Noun proper |
| מִצִּיּ֗וֹן | from Zion | Preposition, noun proper |
| שֹׁ֘כֵ֤ן | [who] dwells | Verb, Qal, participle (active) masculine singular |
| יְֽרוּשָׁלִָ֗ם | Jerusalem | Noun proper |
| הַֽלְלוּ־ | praise | Verb, Piel, imperative second person masculine plural |
| יָֽהּ׃ | Yahweh | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed be the LORD from Zion— He who dwells in Jerusalem. Hallelujah! |
| KJV | Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD. |
| ASV | Blessed be Jehovah out of Zion, Who dwelleth at Jerusalem. Praise ye Jehovah. |
| YLT | Blessed [is] Jehovah from Zion, Inhabiting Jerusalem — praise ye Jah! |
| WEB | Blessed be Yahweh from Zion, who dwells in Jerusalem. Praise Yah! |
| BBE | Praise be to the Lord out of Zion, even to the Lord whose house is in Jerusalem, Let the Lord be praised. |
Where they part company is in the use of בָּ֘ר֤וּךְ — see How Translations Differ.
The verse has a main clause followed by a prepositional phrase and a descriptive clause, with a concluding exclamation.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּרַךְ
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 — Psalms 135:21
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 Call to Praise the LORDgenerated
Psalm 135:21 invites the people to bless the LORD, emphasizing His dwelling in Jerusalem, a significant city in Israel. This verse is part of a larger context that encourages the community to recognize God's greatness and His active presence among them, as seen in the preceding verses that call on different groups within Israel to bless the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:2 | His tent is in Salem, His dwelling place in Zion. |
| 2 | Psalm 134:3 | May the LORD, the Maker of heaven and earth, bless you from Zion. |
| 3 | 2 Chronicles 6:6 | But now I have chosen Jerusalem for My Name to be there, and I have chosen David to be over My people Israel.’ |
| 4 | Psalm 48:1–9 | Great is the LORD, and greatly to be praised in the city of our God, His holy mountain. |
| 5 | Psalm 132:13–14 | For the LORD has chosen Zion; He has desired it for His home: |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — בָּ֘ר֤וּךְ, ba.Rukhgenerated
The Hebrew word בָּרַךְ (*barak*) is a participle meaning 'to bless' and is built from a root that conveys the idea of kneeling. This word encompasses the act of praising or honoring God, often in a posture of worship. In this verse, it emphasizes the act of blessing God, recognizing His sovereignty and goodness.
The passive form here indicates that the LORD is the one who is blessed, highlighting the community's role in acknowledging His greatness. The use of this word reflects a deep tradition of worship in Israel, where blessing God is central to the faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses blessed for בָּ֘ר֤וּךְ.
Sentence Structuregenerated
The main verb of the verse is בָּ֘ר֤וּךְ, blessed, which governs the entire sentence. It is followed by a prepositional phrase indicating the source of this blessing, מִצִּיּ֗וֹן, from Zion, and a clause that describes the subject, שֹׁ֘כֵ֤ן, who dwells, in יְֽרוּשָׁלִָ֗ם, Jerusalem.
The structure emphasizes the relationship between the act of blessing and the locations of Zion and Jerusalem, highlighting their significance in the worship of God.
Septuagint Backgroundgenerated
The Septuagint translates בָּ֘ר֤וּךְ as εὐλογητὸς, which carries the same meaning of 'blessed.' This choice reflects the continuity of the concept of blessing God across both Hebrew and Greek traditions.
The term used in the Septuagint for יְרוּשָׁלִָ֗ם is ιερουσαλημ, maintaining the strong connection to the city of peace in both texts.
In plain words — the whole versegenerated
Psalm 135:21 tells us to bless the LORD, who is recognized as dwelling in Jerusalem and is praised from Zion. This verse encourages the people to acknowledge God's presence and greatness, emphasizing the importance of these locations in their worship.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, recognizing His greatness and goodness.
Zion is significant as it represents the city of God and a place of worship, often associated with God's presence.
Jerusalem is referred to as the city of peace and the capital of Israel, making it a central place for worship and God's dwelling.
'Hallelujah' means 'praise the LORD' and is an expression of worship and adoration.
Reflection Questionsgenerated
- In what ways do I recognize God's presence in my life, similar to how He dwells in Jerusalem?
- How can I incorporate more praise for God into my daily routine?
- What does it mean for me to bless the LORD in my own words and actions?
- How does understanding the significance of Zion and Jerusalem enhance my worship?
The early church on this verse — how the Fathers read it
Augustine of Hippo quotes this verse to emphasize the connection between Zion and Jerusalem, highlighting the importance of praising the LORD.
Let us also with one voice say what follows: "Blessed be the Lord out of Zion, who dwells in Jerusalem" [Psalms 135:21]. Out of Zion is Jerusalem too.Early Church Fathers on Psalms 135 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 135:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed be the Lord out of Zion,.... This, according to Aben Ezra, was the formula of blessing to be used by the houses of Israel, Aaron, and Levi, and all that feared God; or a direction to them in
Read John Gill on Psalms 135 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.
Read Robert Jamieson on Psalms 135 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBlessed be the Lord out of Zion; by the assemblies of his people in Zion or Jerusalem. Which dwelleth at Jerusalem: this clause may be added either to distinguish the true God from the gods which were worshipped in other places and countries; or as a reason why they should bless God, because he had blessed and honoured that place with his gracious and glorious presence.
Read Matthew Poole on Psalms 135 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 135:21 Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.Ver. 21. Blessed be the Lord out of Zion] Therehence he blesseth, Psalms 134:3, and there he is to be blessed. Which dwelleth at Jerusalem] That was the seat of his royal residence, per inhabitationis gratiam, saith Austin, by the presence of his grace; who, by his essence and power, is everywhere. Enter, prmsenter, Deus hic et ubique potenter.
Read John Trapp on Psalms 135 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Out of Zion.—As in Psalms 128:5, Jehovah blesses the covenant people out of Zion, so here they bless him out of Zion—that is the place where the reciprocal relation is best and chiefly realised. This localisation is made more emphatic by the addition of the name Jerusalem to Zion. (Comp. Psalms 76:2; Psalms 125:1-2.)
Read Charles John Ellicott on Psalms 135 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Blessed be the Lord out of Zion] Who has once more restored our temple and city, and now condescends to dwell with us in Jerusalem. ANALYSIS OF THE HUNDRED AND THIRTY-FIFTH PSALM In this Psalm the prophet invites the servants of God, and especially his ministers, to praise God, Psalms 135:1-2, from arguments drawn, I. From his goodness, particularly in choosing Israel, Psalms 135:3-4. II. From the greatness and power showed in his works, Psalms 135:5-8. III. From his justice showed to the enemies of Israel, Psalms 135:1-13. IV. From his loving-kindness extended and promised still to his servants, Psalms 135:13-14. V. Having derided the vanity of idols, Psalms 135:15-19, he returns…
Read AdamClarke on Psalms 135 →CambridgeThe Cambridge Bible for Schools and Colleges21. Blessed be Jehovah out of Zion] This final adoration corresponds to the prayer with which Psalms 134 concludes. From Zion, which is His earthly dwelling-place, Jehovah’s blessing goes forth upon His people: from Zion where they meet to worship, must ring out His people’s answer of adoring praise. Praise ye the Lord] Hallelujah; omitted by the LXX.
Read Cambridge on Psalms 135 →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
Blessed be the LORD from Zion— He who dwells in Jerusalem. Hallelujah!
Blessed be Yahweh from Zion, who dwells in Jerusalem. Praise Yah!
Blessed be the LORD from Zion—He who dwells in Jerusalem. Hallelujah!
The Lord deserves praise in Zion – he who dwells in Jerusalem. Praise the Lord!
Tyndale line
Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.
Blessed be Jehovah out of Zion, Who dwelleth at Jerusalem. Praise ye Jehovah.
Blessed be the LORD out of Zion, who dwelleth at Jerusalem. Praise ye the LORD.
Blessed be the LORD out of Zion, who dwelleth at Jerusalem. Praise ye the LORD.
Praised bee the Lord out of Zion, which dwelleth in Ierusalem. Praise ye the Lord.
Strictly literal
Blessed be Jehovah out of Zion, who dwelleth at Jerusalem! Hallelujah!
Blessed [is] Jehovah from Zion, Inhabiting Jerusalem — praise ye Jah!
Blessed [is] YHWH from Zion, || Inhabiting Jerusalem—praise YAH!
Blessed be the Lord out of Zion, even he that resideth at Jerusalem. Hallelujah.
Blessed be Yahweh in Zion, he who lives in Jerusalem. Praise Yahweh.
From the Latin
And he gave their land for an inheritance: for his mercy endureth for ever.
Simplified
Praise the Lord from Zion, for he lives in Jerusalem! Praise the Lord!
Praise be to the Lord out of Zion, even to the Lord whose house is in Jerusalem, Let the Lord be praised.
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 of Psalms 135:21 reads, 'Blessed be the LORD from Zion— He who dwells in Jerusalem. Hallelujah!' The Septuagint, while not providing a direct translation here, shares a similar structure, as 5 of the 7 words correspond to the Hebrew text, indicating general agreement in meaning. The Dead Sea Scrolls (11Q5) also align closely with the Masoretic Text, presenting the phrase 'Blessed be the LORD from Zion— He who dwells in Jerusalem. Hallelujah!' with minor variations in spelling and word order. Overall, the main witnesses agree on the essential content of the verse.
בָּ֘ר֤וּךְ יְהוָ֨ה׀ מִצִּיּ֗וֹן שֹׁ֘כֵ֤ן יְֽרוּשָׁלִָ֗ם הַֽלְלוּ־ יָֽהּ׃
5 of the 7 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.
יברכ׳כה יהוה מציון שוכן ירושלים הללו יה
7 words on the leather.
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 Psalms 135:21
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 בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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…
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
HNpm — Noun proper masculineHNpm