Jeremiah 2:29 — Word Study
WLCלָ֥מָּה תָרִ֖יבוּ אֵלָ֑י כֻּלְּכֶ֛ם פְּשַׁעְתֶּ֥ם בִּ֖י נְאֻם־ יְהוָֽה׃
BSAWhymâh [for what reason, on what grounds] do you bring a caserîyb▸ [plead, contend] against Meʼêl You have allkôl [every one of you, collectively] rebelledpâshaʻ■ [transgressed, revolted] declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| לָ֥מָּה | why? | Preposition, pronoun |
| תָרִ֖יבוּ | do you contend | Verb, Qal, imperfect second person masculine plural |
| אֵלָ֑י | against me | Preposition, suffix |
| כֻּלְּכֶ֛ם | all of you | Noun common masculine singular construct, suffix |
| פְּשַׁעְתֶּ֥ם | you have rebelled | Verb, Qal, perfect second person masculine plural |
| בִּ֖י | against me | Preposition, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why do you bring a case against Me? You have all rebelled against Me,” declares the LORD. |
| KJV | Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD. |
| ASV | Wherefore will ye contend with me? ye all have transgressed against me, saith Jehovah. |
| YLT | Why do ye strive with Me? All of you have transgressed against Me, An affirmation of Jehovah. |
| WEB | “Why will you contend with me? You all have transgressed against me,” says Yahweh. |
| BBE | Why will you put forward your cause against me? You have all done evil against me, says the Lord. |
The translations agree on the essential meaning of the verse.
The sentence has a main clause followed by a subordinate clause that details the rebellion.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרִיב
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 2:29
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The LORD's Charge Against Israelgenerated
Jeremiah 2:29 presents a moment where the LORD confronts Israel about their rebellion. He questions them on the basis of their accusations against Him, highlighting their collective transgressions. This verse is part of a larger discourse where God calls Israel to recognize their unfaithfulness, as seen in the surrounding verses that emphasize their abandonment of Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:23–35 | “How can you say, ‘I am not defiled; I have not run after the Baals’? Look at your behavior in the valley; acknowledge what you have done. You are a swift young she-camel galloping here and there, |
| 2 | Jeremiah 3:2 | “Lift up your eyes to the barren heights and see. Is there any place where you have not been violated? You sat beside the highways waiting for your lovers, like a nomad in the desert. You have defiled the land with your prostitution and wickedness. |
| 3 | Jeremiah 5:1 | “Go up and down the streets of Jerusalem. Look now and take note; search her squares. If you can find a single person, anyone who acts justly, anyone who seeks the truth, then I will forgive the city. |
| 4 | Jeremiah 6:13 | “For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 5 | Jeremiah 9:2–6 | If only I had a traveler’s lodge in the wilderness, I would abandon my people and depart from them, for they are all adulterers, a crowd of faithless people. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פְּשַׁעְתֶּם, pe.sha'.Temgenerated
The verb פָּשַׁע (pasha`) means to rebel or transgress, indicating a break from authority. It suggests intentional disobedience, as the people have knowingly turned away from the covenant with God.
In this context, the perfect tense indicates that their rebellion is a completed action, emphasizing the seriousness of their actions against God. This word encapsulates the essence of their spiritual infidelity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key terms in this verse, particularly the word rebelled for פְּשַׁעְתֶּם.
Sentence Structuregenerated
The finite verbs תָרִ֖יבוּ and פְּשַׁעְתֶּם govern the main clauses of the sentence, indicating the actions of the people. The structure emphasizes their accusations and rebellion as direct responses to the LORD's authority.
The sentence is constructed with a series of clauses that interrogate the people's actions, culminating in the declaration of the LORD. This structure highlights the gravity of their situation.
Septuagint Backgroundgenerated
The Septuagint translates תָרִ֖יבוּ as λαλεῖτε (laleite), which means 'to speak' or 'to talk.' This choice may suggest a broader interpretation of their accusations as verbal disputes rather than formal legal cases.
This translation indicates a slightly different focus, emphasizing the act of speaking against God rather than the legal connotation of contending.
In plain words — the whole versegenerated
Jeremiah 2:29 shows the LORD asking the people why they accuse Him when they have all turned away from Him. This verse highlights the seriousness of their rebellion and God's call for them to recognize their actions.
Frequently Asked Questionsgenerated
Rebelling against God means to intentionally disobey His commands and turn away from His covenant, as seen in the actions of Israel.
God questions the people's accusations to highlight their hypocrisy and to call them to account for their actions against Him.
The phrase 'against Me' emphasizes the direct confrontation between God and His people, indicating a personal relationship where their rebellion is a personal offense.
This verse reflects Jeremiah's broader message of calling Israel to repentance and recognizing their unfaithfulness to God.
Reflection Questionsgenerated
- In what ways have I seen rebellion in my own life, and how can I turn back to God?
- How can I better understand the significance of my actions in relation to my faith?
- What steps can I take to address any accusations I may have against God in my heart?
- How does this verse challenge me to reflect on my relationship with God?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the human tendency to make excuses for rebellion against God.
What do you want to contend with me in judgment? You all have forsaken me, says the Lord. Human perversity is inclined to make excuses for itself, so that whatever it rightfully endures, it may seem to endure unjustly;Early Church Fathers on Jeremiah 2 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 2:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore will ye plead with me?.... Strive and contend, chide, murmur, and complain, when evil came upon them, as if the Lord dealt hardly with them, and as if they had never sinned against him;
Read John Gill on Jeremiah 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore will ye plead with me? ye all have transgressed against me, saith the LORD. Wherefore will ye plead with me? - i:e., contend with me for afflicting you (Jeremiah 2:23; Jeremiah 2:35.)
Read Robert Jamieson on Jeremiah 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWherefore will ye plead with me? ye all: q.d. You are all at my mercy, why will you contend? all this that I charge you with is clear and evident, and all makes against you, ,34. Wherefore do you expostulate, and put me to my proofs? This they were good at, . There is nothing that you can justly reply, . Ye all have transgressed against me, i.e. some of all sorts; there is not any one sort of you innocent.
Read Matthew Poole on Jeremiah 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 2:29 Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.Ver. 29. Wherefore will ye plead with me?] Putting me to my proofs. Is not the case clear enough? Will ye not yield to reason? See on Jeremiah 2:19. Ye all have transgressed against me.] And yet ye have the face to ask, as in Jeremiah 16:10, "What is our iniquity, or what is our sin that we have committed against the Lord?" And to say, as in Hosea 12:8, "In all my labours they shall find none iniquity in me: that were sin." See there.
Read John Trapp on Jeremiah 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Wherefore will ye plead with me?—The reply of the accuser to the false pleas of the accused. The transgression was too open to be glossed over. No plea was available but that of a full confession of the guilt into which Israel had fallen.
Read Charles John Ellicott on Jeremiah 2 →
CambridgeThe Cambridge Bible for Schools and Colleges29. plead with me] remonstrate against My wrath. For “plead” see on Jeremiah 2:9, and cp. Jeremiah 12:1.
Read Cambridge on Jeremiah 2 →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
Why do you bring a case against Me? You have all rebelled against Me,” declares the LORD.
“Why will you contend with me? You all have transgressed against me,” says Yahweh.
Why do you bring a case against Me? You have all rebelled against Me,” declares the LORD.
“Why do you try to refute me? All of you have rebelled against me,” says the Lord.
Tyndale line
Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.
Wherefore will ye contend with me? ye all have transgressed against me, saith Jehovah.
Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD.
Why will ye plead with me? ye all have transgressed against me, saith the LORD.
Wherefore wil ye pleade with me? ye all haue rebelled against me, sayeth the Lord.
Strictly literal
Wherefore would ye contend with me? Ye all have transgressed against me, saith Jehovah.
Why do ye strive with Me? All of you have transgressed against Me, An affirmation of Jehovah.
Why do you strive with Me? All of you have transgressed against Me,” || A declaration of YHWH.
Wherefore will ye contend with me? all of you have transgressed against me, saith the Lord.
So why do you accuse me of doing wrong? All of you have sinned against me—this is Yahweh's declaration.
From the Latin
Why will you contend with me in judgement? you have all forsaken me, saith the Lord.
Simplified
Why are you complaining to me? It's all of you who have rebelled against me! declares the Lord.
Why will you put forward your cause against me? You have all done evil against me, says the Lord.
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 seven of the eight words matched. The Septuagint's rendering reflects a similar meaning but may differ in word order and emphasis.
לָ֥מָּה תָרִ֖יבוּ אֵלָ֑י כֻּלְּכֶ֛ם פְּשַׁעְתֶּ֥ם בִּ֖י נְאֻם־ יְהוָֽה׃
7 of the 8 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 2:29
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp1bs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
פָּשַׁע (pasha`) means to rebel or transgress, indicating a break from authority. It encompasses actions like revolt and apostasy, and can also refer to being offended in a relational context. The term appears in various forms, including Qal and Niphal, suggesting both active rebellion and passive offense.
פָּשַׁע vb. rebel, transgress
Qal
rebel, revolt, of nations
transgress against
Niph. a brother (who has been) offended
base
H6586 פָּשַׁע rebel, transgress
6586 pasha` paw-shah'
a primitive root (identical with 6585 through the idea of
expansion); to break away (from just authority), i.e.
trespass, apostatize, quarrel:--offend, rebel, revolt,
transgress(-ion, -or).
see HEBREW for 06585
פָּשַׁע (pa.sah) — to transgress.
1) to rebel, transgress, revolt
1a) (Qal)
1a1) to rebel, revolt
1a2) to transgress
1b) (Niphal) to be rebelled against
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
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
