Jeremiah 22:19 — Word Study
WLCקְבוּרַ֥ת חֲמ֖וֹר יִקָּבֵ֑ר סָח֣וֹב וְהַשְׁלֵ֔ךְ מֵהָ֖לְאָה לְשַׁעֲרֵ֥י יְרוּשָׁלִָֽם׃ ס
BSAHe will be buriedqâbar▸ [with the burial of an ass] like a donkeychămôwr [a male ass] dragged awayçâchab [pulled out, torn apart] and thrownshâlak [cast forth, discarded] outsidehâlᵉʼâh [beyond, further than] the gatesshaʻar [city entrances, doors of protection] of JerusalemYᵉrûwshâlaim [the city of peace, capital of Palestine]
| Greek | English | Parsing |
|---|---|---|
| קְבוּרַ֥ת | [the] burial of | Noun common, feminine singular construct |
| חֲמ֖וֹר | a donkey | Noun common, both singular absolute |
| יִקָּבֵ֑ר | he will be buried | Verb, Niphal, imperfect third person masculine singular |
| סָח֣וֹב | people will drag | Verb, Qal, infinitive absolute |
| וְהַשְׁלֵ֔ךְ | and people will throw out | Conjunction, verb hiphil infinitive absolute |
| מֵהָ֖לְאָה | from beyond | Preposition, adverb |
| לְשַׁעֲרֵ֥י | [the] gates of | Preposition, noun common masculine plural construct |
| יְרוּשָׁלִָֽם׃ ס | Jerusalem | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will be buried like a donkey, dragged away and thrown outside the gates of Jerusalem. |
| KJV | He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem. |
| ASV | He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem. |
| YLT | The burial of an ass — he is buried, Dragged and cast out thence to the gates of Jerusalem. |
| WEB | He will be buried with the burial of a donkey, drawn and cast out beyond the gates of Jerusalem.” |
| BBE | They will do to him what they do to the dead body of an ass; his body will be pulled out and placed on the earth outside the doors of Jerusalem. |
Where they part company is in the description of Jehoiakim's burial — see How Translations Differ.
The sentence is structured with a main verb followed by comparative and action phrases, emphasizing the dishonor of the burial.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָבַר
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 22:19
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Jehoiakimgenerated
Jeremiah 22:19 presents a stark prophecy regarding Jehoiakim, king of Judah. It foretells a burial devoid of honor, comparing it to that of a donkey, which signifies a lowly and disgraceful end. This prophecy serves as a warning of the consequences of his actions and disobedience to God, as outlined in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 15:3 | I will appoint over them four kinds of destroyers, declares the LORD: the sword to kill, the dogs to drag away, and the birds of the air and beasts of the earth to devour and destroy. |
| 2 | Jeremiah 36:6–30 | so you are to go to the house of the LORD on a day of fasting, and in the hearing of the people you are to read the words of the LORD from the scroll you have written at my dictation. Read them in the hearing of all the people of Judah who are coming from their cities. |
| 3 | 1 Kings 14:10 | Because of all this, behold, I am bringing disaster on the house of Jeroboam: I will cut off from Jeroboam every male, both slave and free, in Israel; I will burn up the house of Jeroboam as one burns up dung until it is gone! |
| 4 | 1 Kings 21:23–24 | And the LORD also speaks concerning Jezebel: ‘The dogs will devour Jezebel by the wall of Jezreel.’ |
| 5 | 2 Kings 9:35 | But when they went out to bury her, they found nothing but her skull, her feet, and the palms of her hands. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — קְבוּרַ֥ת, ke.vu.Ratgenerated
The word קְבוּרַ֥ת (ke.vu.Rat) is a noun derived from the root קָבַר (qabar), meaning 'to bury.' It refers specifically to a burial or tomb, indicating the final resting place of an individual. In this context, it highlights the dishonorable nature of Jehoiakim's burial, emphasizing that he will not receive the respect typically afforded to a king.
This term appears frequently in the Old Testament, often associated with burial practices. The use of the construct form here suggests a specific type of burial, further underscoring the shame attached to Jehoiakim's fate.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses buried for יִקָּבֵ֑ר.
Sentence Structuregenerated
The main verb of the verse is יִקָּבֵ֑ר, he will be buried, which governs the rest of the sentence. The structure includes a comparison with a donkey, followed by actions describing how he will be treated after death.
This sentence employs a straightforward structure, with the main clause followed by descriptive phrases that illustrate the manner of burial and the location, emphasizing the shameful treatment of Jehoiakim.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word קְבוּרַ֥ת is rendered as ταφὴν (taphēn), meaning 'burial.' This choice aligns closely with the Hebrew meaning, maintaining the focus on the act of burial.
The translation choices in the Septuagint reflect an understanding of the dishonor associated with the burial, similar to the Hebrew text, reinforcing the concept of disgrace.
In plain words — the whole versegenerated
Jeremiah 22:19 tells us that Jehoiakim will be buried in a shameful manner, like a donkey, dragged away and thrown outside the gates of Jerusalem. This reflects the dishonor of his death and serves as a warning about the consequences of his actions.
Frequently Asked Questionsgenerated
This phrase signifies a dishonorable burial, suggesting that Jehoiakim will not receive the respect typically given to a king.
The donkey is considered a lowly animal, and this comparison emphasizes the disgrace of Jehoiakim's fate and the lack of mourning for him.
Being thrown outside the gates indicates rejection and dishonor, symbolizing that he will not be allowed to rest within the city, which is seen as a place of dignity.
This prophecy highlights the consequences of Jehoiakim's actions as king, indicating that his disobedience to God has led to a shameful end.
Reflection Questionsgenerated
- What does this verse teach about the consequences of disobedience to God?
- How can we reflect on the legacy we leave behind, similar to Jehoiakim's burial?
- In what ways can we ensure that we honor God in our lives to avoid a disgraceful end?
- What does the imagery of being thrown outside the gates suggest about our standing before God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 22:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall be buried with the burial of an ass,.... Have no burial at all, or no other than what any brute creature has; which, when it dies, is cast into a ditch, and becomes the food of dogs, and the fowls of the air.
Read John Gill on Jeremiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
Read Robert Jamieson on Jeremiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe shall be buried with the burial of an ass; that is, he shall not be buried at all, or he shall be buried in an indecent and contemptible manner, none attending him to his grave, none mourning for him. The last words of this verse incline some to think that Jehoiakim was buried near to Jerusalem; but the Scripture, which mentioneth his being carried into Babylon, saith nothing of his being brought back; nor is that very probable which some say, that the king of Babylon thought to have carried him to Babylon, but upon second thoughts altered his purposes, and caused him to be slain at Jerusalem, and his body to be ignominiously dragged out of the gates. The Scripture saith expressly he was…
Read Matthew Poole on Jeremiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 22:19 He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.Ver. 19. He shall be buried with the burial of an ass.] His corpse shall be cast out, like carrion, into some bycorner. A just hand of God upon this wicked one, that he who had made so many to weep, should have none to weep over him; he who had such a stately house in Jerusalem, should not have a grave to house his carcase in: sed insepulta sepultura elatus, as Cicero phraseth it; but without the ordinary honour of burial, should be cast out, or thrown into a ditch or a dunghill, to be devoured by the beasts of the earth and fowls of heaven. Our Richard II, for his exactions to…
Read John Trapp on Jeremiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) He shall be buried with the burial of an ass.—The same prediction appears in another form in Jeremiah 36:30. The body of the king was “to be cast out in the day to the heat, and in the night to the frost.” We have no direct record of its fulfilment, but its reproduction shows that the prophet’s word had not failed. The king was dragged in chains with the other captives, who were being carried off to Babylon (2 Chronicles 36:6), and probably died on the journey, his corpse left behind unburied as the army marched. The phrase “he slept with his fathers” in 2 Kings 24:6 cannot be pressed as meaning more than the mere fact of death. So Ahab, who died in battle, “slept with his fathers” (1…
Read Charles John Ellicott on Jeremiah 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. With the burial of an ass] Cast out, and left unburied, or buried without any funeral solemnities, and without such lamentations as the above.
Read AdamClarke on Jeremiah 22 →CambridgeThe Cambridge Bible for Schools and Colleges19. buried with the burial of an ass] i.e. as the succeeding words explain, cast forth dishonoured.
Read Cambridge on Jeremiah 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThe burial of an ass - i. e., he shall merely be dragged out of the way, and left to decay unheeded. Nothing is known of the fulfillment of this prophecy.
Read Albert Barnes on Jeremiah 22 →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
He will be buried like a donkey, dragged away and thrown outside the gates of Jerusalem.
He will be buried with the burial of a donkey, drawn and cast out beyond the gates of Jerusalem.”
He will be buried like a donkey, dragged away and thrown outside the gates of Jerusalem.
He will be left unburied just like a dead donkey. His body will be dragged off and thrown outside the gates of Jerusalem.’”
Tyndale line
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
He shalbe buryed, as an asse is buryed, euen drawen and cast foorth without the gates of Ierusalem.
Strictly literal
He shall be buried with the burial of an ass, dragged along and cast forth beyond the gates of Jerusalem.
The burial of an ass — he is buried, Dragged and cast out thence to the gates of Jerusalem.
He is buried [with] the burial of a donkey, || Dragged and cast out there to the gates of Jerusalem.
With the burial of an ass shall he be buried, dragged about and cast forth beyond the gates of Jerusalem.
He will be buried with a donkey's burial, dragged away and thrown out beyond the gates of Jerusalem.
From the Latin
He shall be buried with the burial of an ass, rotten and cast forth without the gates of Jerusalem.
Simplified
His burial will be that of a donkey. He'll be dragged off and thrown away outside the gates of Jerusalem.
They will do to him what they do to the dead body of an ass; his body will be pulled out and placed on the earth outside the doors of Jerusalem.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of the verse, with all eight words matched. The Dead Sea Scrolls contain partial restorations but align closely with the Masoretic Text, indicating consistency across these ancient witnesses.
קְבוּרַ֥ת חֲמ֖וֹר יִקָּבֵ֑ר סָח֣וֹב וְהַשְׁלֵ֔ךְ מֵהָ֖לְאָה לְשַׁעֲרֵ֥י יְרוּשָׁלִָֽם׃ ס
8 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.
[קבורת] [חמור] [יקבר] סחוב והשלך [מהלאה] לשערי ירושלם
2 words on the leather — 2 partly restored, 4 supplied entire by an editor.
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 22:19
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
קְבֻרָה (qbuwrah) refers to a grave or burial site, derived from the root meaning to bury. It encompasses terms like sepulture and sepulchre, indicating a place for interment. The word appears in contexts related to death and burial practices in the Old Testament.
[קְבֻרָה], and (4 t.) קְבוּרָה n.f. grave, burial
base
H6900 [קְבֻרָה], and (4 t.) קְבוּרָה grave, burial
6900 qbuwrah keb-oo-raw'
or qburah {keb-oo-raw'}; feminine passive participle of 6912;
sepulture; (concretely) a sepulchre:--burial, burying place,
grave, sepulchre.
see HEBREW for 06912
קְבֻרָה (qe.vu.rah) — tomb.
1) grave, burial, burial site
1a) grave
1b) burial
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
חֲמוֹר (chamor) refers to a male donkey, derived from a root meaning 'to be red' or 'dun.' The term is consistently translated as 'ass' or 'donkey' across various lexicons, indicating its specific reference to this animal in the Old Testament.
חֲמוֹר n.m. (he)-ass
base
H2543 חֲמוֹר (he)-ass
2543 chamowr kham-ore'
or (shortened) chamor {kham-ore}; from 2560; a male ass (from
its dun red):--(he)ass.
see HEBREW for 02560
חֲמוֹר (cha.mor) — donkey.
(he) ass
N-cs — Noun common · both singular absoluteHNcbsa
קָבַר (qabar) is a Hebrew verb meaning 'to bury.' It has several forms, including Qal (to bury), Niphal (to be buried), Piel (to bury in masses), and Pual (to be buried). The entries indicate its use in various contexts, including a reference to Genesis 25:10.
קָבַר 132 vb. bury
Qal 86 bury
Niph. 39 be buried
Pi. bury (in masses)
Pu. Gn 25:10.
base
H6912 קָבַר bury
6912 qabar kaw-bar'
a primitive root; to inter:--X in any wise, bury(-ier).
קָבַר (qa.var) — to bury.
1) to bury
1a) (Qal) to bury
1b) (Niphal) to be buried
1c) (Piel) to bury, bury (in masses)
1d) (Pual) to be buried
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
סָחַב (sa.chav) is a Hebrew verb meaning to drag. It is described as a primitive root that conveys the action of trailing along or drawing something out. The entries consistently emphasize this meaning without significant disagreement among the lexicons.
[סָחַב] vb. drag
base
H5498 [סָחַב] drag
5498 cachab saw-khab'
a primitive root; to trail along:--draw (out), tear.
סָחַב (sa.chav) — to drag.
(Qal) to drag
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hiphil-Ptc — Conjunction · verb hiphil infinitive absoluteHC/Vhaa
הָֽ֫לְאָה (halah) means 'out there' or 'onwards,' covering both spatial and temporal distances. It can refer to something that is far away or beyond in place, as well as a point in time, indicating 'thus far' or 'forward.' The entries consistently emphasize these meanings without notable disagreement.
הָֽ֫לְאָה adv. out there, onwards, further
of place
of time
base
H1973 הָֽ֫לְאָה out there, onwards, further
1973 halah haw-leh-aw'
from the primitive form of the article (hal); to the
distance, i.e. far away; also (of time) thus far:--back,
beyond, (hence,-)forward, hitherto, thence,forth, yonder.
הָֽ֫לְאָה (ha.le.ah) — further.
1) out there, onwards, further
1a) yonder, beyond (of place)
1b) onwards (of time)
Prep | Adv — Preposition · adverbHR/D
be-yond': Found in the Hebrew only in its application to space and time, and for these ideas three words are employed: hale'ah (Ge 35:21) = "to the distance"; `abhar = "to go beyond" "to cross" derivative `ebher (Chald. `abhar) = "across," "beyond" (De 30:13; Jos 18:7; Jud 3:26; 1Sa 20:36; 2Ch 20:2; Ezr 4:17,20; Jer 25:22); and `al (Le 15:25) = "beyond the time." In the New Testament peran, is used to…
Beyond
When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
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…