Ezekiel 16:2 — Word Study
WLCבֶּן־ אָדָ֕ם הוֹדַ֥ע אֶת־ יְרוּשָׁלִַ֖ם אֶת־ תּוֹעֲבֹתֶֽיהָ׃
BSASonbên [descendant, human] of manʼâdâm [Adam, humanity] confrontyâdaʻ [cause to know, make aware of] JerusalemYᵉrûwshâlaim [the city of peace, the capital of Palestine] with herʼêth abominationstôwʻêbah [disgusting practices, idolatrous ways, things that provoke God's displeasure]
| Greek | English | Parsing |
|---|---|---|
| בֶּן־ | O son of | Noun common, masculine singular construct |
| אָדָ֕ם | humankind | Noun common, masculine singular absolute |
| הוֹדַ֥ע | make known to | Verb, Hiphil, imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| יְרוּשָׁלִַ֖ם | Jerusalem | Noun proper |
| אֶת־ | the object marker | Particle |
| תּוֹעֲבֹתֶֽיהָ׃ | abominations its | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Son of man, confront Jerusalem with her abominations |
| KJV | Son of man, cause Jerusalem to know her abominations, |
| ASV | Son of man, cause Jerusalem to know her abominations; |
| YLT | 'Son of man, cause Jerusalem to know her abominations, and thou hast said: |
| WEB | “Son of man, cause Jerusalem to know her abominations; |
| BBE | Son of man, make clear to Jerusalem her disgusting ways, |
The translations agree on the key elements of the verse, maintaining the imperative to confront Jerusalem.
The sentence has a main clause with a direct object and a prepositional phrase, clearly outlining the action and its target.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדַע
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 — Ezekiel 16:2
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 — God's Message to Jerusalemgenerated
Ezekiel 16:2 presents a direct command from God to the prophet Ezekiel, instructing him to address Jerusalem regarding her abominations. This is part of a broader prophetic message that reveals God's concern for the moral state of His people. The following verses elaborate on Jerusalem's origins and the neglect she faced at birth, setting the stage for the call to repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 20:4 | Will you judge them, will you judge them, son of man? Confront them with the abominations of their fathers |
| 2 | Ezekiel 22:2 | “As for you, son of man, will you judge her? Will you pass judgment on the city of bloodshed? Then confront her with all her abominations |
| 3 | Ezekiel 23:36 | Then the LORD said to me: “Son of man, will you pass judgment against Oholah and Oholibah? Then declare to them their abominations. |
| 4 | Ezekiel 33:7–9 | As for you, O son of man, I have made you a watchman for the house of Israel; so hear the word from My mouth and give them the warning from Me. |
| 5 | Isaiah 58:1 | “Cry aloud, do not hold back! Raise your voice like a ram’s horn. Declare to My people their transgression and to the house of Jacob their sins. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — בֵּן, ben-generated
The word בֵּן (ben) means 'son' or 'descendant' and signifies a familial relationship. It emphasizes the human aspect of Ezekiel as a representative of humanity, highlighting the connection between God and His people.
In this context, בֵּן serves to remind Jerusalem of her identity and the responsibilities that come with it, as Ezekiel, the 'son of man', is called to confront her about her actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb הוֹדַ֥ע (ho.Da') governs the sentence, directing Ezekiel to make known the abominations of Jerusalem. The structure emphasizes the action of confronting, with the object being Jerusalem and her abominations.
The sentence is straightforward, with a clear command followed by the direct object, which is Jerusalem and her immoral practices.
Septuagint Backgroundgenerated
The Septuagint translates הוֹדַ֥ע as διαμάρτυραι (diamátyrai), which carries the sense of making known or testifying. This choice suggests an emphasis on the seriousness of the message being conveyed.
The translation reflects a similar intent to confront and reveal the wrongdoings of Jerusalem, aligning closely with the Hebrew meaning.
In plain words — the whole versegenerated
Ezekiel 16:2 shows God telling Ezekiel to confront Jerusalem about her abominations. This call to awareness is crucial for the people to recognize their wrongdoings and seek repentance.
Frequently Asked Questionsgenerated
To confront Jerusalem means to bring awareness to her immoral practices and call for repentance from her sins.
The title 'son of man' emphasizes Ezekiel's humanity and role as a representative of the people before God.
Abominations can include idolatry, immoral practices, and actions that provoke God's displeasure, which are often detailed throughout the book of Ezekiel.
This verse sets the tone for Ezekiel's prophetic ministry, highlighting the need for the people to recognize their sins and return to God.
Reflection Questionsgenerated
- What are some ways I can recognize and confront wrongdoings in my own life?
- How does understanding my identity as a child of God influence my actions?
- In what ways can I help others become aware of their actions that may not align with God's will?
- How can I apply the message of repentance in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the prophetic call to repentance and the nature of God's judgment.
Why is it that I admire Ezekiel? Because the order was given him to make known to Jerusalem its abominations, and he did not place before his eyes any danger that would result from his preaching,Early Church Fathers on Ezekiel 16 →
What do you say, prophet? God punishes, and shall I grieve for those whom he is punishing? Certainly. For God, who punishes, wants us to grieve, since he does not want to punish us, and he grieves when carrying out punishment.Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 16:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSon of man, cause Jerusalem to know her abominations. That is, the inhabitants of Jerusalem, as the Targum; these are mentioned instead of the whole body of the people, because that Jerusalem was the
Read John Gill on Ezekiel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySon of man, cause Jerusalem to know her abominations, Cause Jerusalem to know her abominations. Men often are so blind as not to perceive their guilt, which is patent to all. "Jerusalem" represents the whole kingdom of Judah.
Read Robert Jamieson on Ezekiel 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDeclare to them that are with thee, and to them that are at Jerusalem, to these declare by letter, to those by word of mouth, what state theirs was in their infancy what I did for them, for the whole nation of the Jews, for so I take Jerusalem here to signify. Make them know: it was not in his power to give them understandings, and to enlighten their minds, but his declaring to them is here called making them to know, because it was sufficient to have brought it to their knowledge. Her abominations; her multiplied transgressions, which were increased beyond number, and her great, foul sins, called here abominations, her idolatries spiritual adulteries, and unexemplified folly in her…
Read Matthew Poole on Ezekiel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:2 Son of man, cause Jerusalem to know her abominations,Ver. 2. Cause Jerusalem to know her abominations.] Which as yet she taketh no knowledge of. Rebuke her therefore sharply, that she may be sound in the faith, if God peradventure will give them repentance to the acknowledging of the truth.
Read John Trapp on Ezekiel 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Cause Jerusalem to know her abominations] And such a revelation of impurity never was seen before or since. Surely the state of the Jews, before the Babylonish captivity, was the most profligate and corrupt of all the nations of the earth. This chapter contains God's manifesto against this most abominable people; and although there are many metaphors here, yet all is not metaphorical. Where there was so much idolatry, there must have been adulteries, fornications, prostitutions, and lewdness of every description. The description of the prophet is sufficiently clear, except where there is a reference to ancient and obsolete customs. What a description of crimes! The sixth satire of…
Read AdamClarke on Ezekiel 16 →CambridgeThe Cambridge Bible for Schools and Colleges2. cause Jerusalem to know] The object of the chapter is to impress on Israel the necessity of the Divine judgment because of her persistent idolatry through all her history (ch. Ezekiel 20:4, Ezekiel 22:2, Ezekiel 23:36). Jerusalem, which is spoken to throughout, represents the kingdom of Judah, and even the whole family of Israel in its early history.
Read Cambridge on Ezekiel 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible’S AND — THE ADOPTED CHILD-WIFE, Ezekiel 16:1-43.In chaps. 13-15 the prophet has shown how untrustworthy are all the Israelitish hopes that punishment will not fall upon them for their sins.
Read Daniel Denison Whedon on Ezekiel 16 →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
“Son of man, confront Jerusalem with her abominations
“Son of man, cause Jerusalem to know her abominations;
“Son of man, confront Jerusalem with her abominations
“Son of man, confront Jerusalem with her abominable practices
Tyndale line
Son of man, cause Jerusalem to know her abominations,
Son of man, cause Jerusalem to know her abominations;
Son of man, cause Jerusalem to know her abominations,
Son of man, cause Jerusalem to know her abominations,
Sonne of man, cause Ierusalem to knowe her abominations,
Strictly literal
Son of man, cause Jerusalem to know her abominations,
'Son of man, cause Jerusalem to know her abominations, and thou hast said:
“Son of man, cause Jerusalem to know her abominations, and you have said,
Son of man, make known unto Jerusalem her abominations,
“Son of man, inform Jerusalem about her abominations,
From the Latin
Son of man, make known to Jerusalem her abominations.
Simplified
“Son of man, challenge Jerusalem over her disgusting practices.
Son of man, make clear to Jerusalem her disgusting ways,
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, with five out of seven words matching. This consistency indicates a shared understanding of the message, though the Septuagint's word order differs.
בֶּן־ אָדָ֕ם הוֹדַ֥ע אֶת־ יְרוּשָׁלִַ֖ם אֶת־ תּוֹעֲבֹתֶֽיהָ׃
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.
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 Ezekiel 16:2
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.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
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…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3fs