Jeremiah 51:35 — Word Study
WLCחֲמָסִ֤י וּשְׁאֵרִי֙ עַל־ בָּבֶ֔ל תֹּאמַ֖ר יֹשֶׁ֣בֶת צִיּ֑וֹן וְדָמִי֙ אֶל־ יֹשְׁבֵ֣י כַשְׂדִּ֔ים תֹּאמַ֖ר יְרוּשָׁלִָֽם׃ ס
BSAMay the violence done to mechâmâç [injustice, cruelty] and to my fleshshᵉʼêr [body, being] be uponʻal [on, against] BabylonBâbel [the city of confusion] saysʼâmar▸ the dwelleryâshab [inhabitant] of ZionTsîyôwn [the city of God] May my blooddâm [life, sacrifice] be onʼêl the dwellersyâshab [inhabitants] of ChaldeaKasdîy [the land of the Chaldeans] saysʼâmar▸ JerusalemYᵉrûwshâlaim [the city of peace]
| Greek | English | Parsing |
|---|---|---|
| חֲמָסִ֤י | violence my | Noun common masculine singular construct, suffix |
| וּשְׁאֵרִי֙ | and flesh my | Conjunction, noun common masculine singular construct, suffix |
| עַל־ | [be] on | Preposition |
| בָּבֶ֔ל | Babylon | Noun proper |
| תֹּאמַ֖ר | she will say | Verb, Qal, imperfect third person feminine singular |
| יֹשֶׁ֣בֶת | [the] inhabitant[s] of | Verb, Qal, participle (active) feminine singular common |
| צִיּ֑וֹן | Zion | Noun proper |
| וְדָמִי֙ | and blood my | Conjunction, noun common masculine singular construct, suffix |
| אֶל־ | [be] to | Preposition |
| יֹשְׁבֵ֣י | [the] inhabitants of | Verb, Qal, participle (active) masculine plural common |
| כַשְׂדִּ֔ים | Chaldea | Noun proper |
| תֹּאמַ֖ר | it will say | Verb, Qal, imperfect third person feminine singular |
| יְרוּשָׁלִָֽם׃ ס | Jerusalem | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the violence done to me and to my flesh be upon Babylon,” says the dweller of Zion. “May my blood be on the dwellers of Chaldea,” says Jerusalem. |
| KJV | The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say. |
| ASV | The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and, My blood be upon the inhabitants of Chaldea, shall Jerusalem say. |
| YLT | My wrong, and [that of] my flesh [is] on Babylon, Say doth the inhabitant of Zion, And my blood [is] on the inhabitants of Chaldea, Say doth Jerusalem. |
| WEB | May the violence done to me and to my flesh be on Babylon!” the inhabitant of Zion will say; and, “May my blood be on the inhabitants of Chaldea!” will Jerusalem say. |
| BBE | May the violent things done to me, and my downfall, come on Babylon, the daughter of Zion will say; and, May my blood be on the people of Chaldaea, Jerusalem will say. |
The translations agree on the key terms and phrases in this verse, particularly regarding the violence and the call for justice.
The structure consists of a main clause followed by two subordinate clauses, emphasizing the speaker's lament and the call for justice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְרוּשָׁלִַ͏ם
verbאָמַר
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 51:35
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 Lament of Jerusalemgenerated
Jeremiah 51:35 expresses the anguish of Jerusalem as she calls for justice against Babylon for the violence inflicted upon her. This verse highlights the deep pain and desire for retribution felt by the inhabitants of Zion, reflecting a broader theme of justice in the prophetic literature. The preceding verses depict the devastation caused by Babylon, setting the stage for this plea for accountability.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:29 | Summon the archers against Babylon, all who string the bow. Encamp all around her; let no one escape. Repay her according to her deeds; do to her as she has done. For she has defied the LORD, the Holy One of Israel. |
| 2 | Judges 9:20–24 | But if not, may fire come from Abimelech and consume the leaders of Shechem and Beth-millo, and may fire come from the leaders of Shechem and Beth-millo and consume Abimelech.” |
| 3 | Psalm 9:12 | For the Avenger of bloodshed remembers; He does not ignore the cry of the afflicted. |
| 4 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 5 | Psalm 137:8–9 | O Daughter of Babylon, doomed to destruction, blessed is he who repays you as you have done to us. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חֲמָסִי, cha.ma.Sigenerated
The noun חֲמָס (chamac) refers to violence or wrongdoing, often highlighting injustice and cruelty. It is built from a root that implies violent actions or dealings, emphasizing the negative consequences of such behavior. This word is used to express the suffering inflicted upon the speaker, indicating a cry for justice and the need for accountability.
In this context, חֲמָסִי signifies the violence done to both the body and the spirit, underscoring the depth of the injustice experienced by Jerusalem. The speaker's plea reveals a longing for retribution against those who have caused harm.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of חֲמָסִי as violence, reflecting the same sense of injustice across versions such as the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The finite verb תֹּאמַ֖ר, she will say, governs the entire verse with multiple phrases hanging off it: a noun phrase indicating the subject, a prepositional phrase detailing the violence, and another clause expressing the speaker's call for justice. The structure emphasizes the speaker's lament and the call for accountability.
The word order places emphasis on the violence done to the speaker, drawing attention to the injustice that has occurred and the subsequent plea for retribution.
Septuagint Backgroundgenerated
The Septuagint translates חֲמָסִי as μου, indicating a personal connection to the violence experienced. This choice highlights the intimate nature of the suffering and the desire for justice.
The use of יֹשֶׁ֣בֶת is rendered as κατοικοῦσα, which conveys the idea of dwelling or inhabiting, maintaining the focus on the inhabitants of Zion and their plight.
In plain words — the whole versegenerated
Jeremiah 51:35 shows Jerusalem crying out for justice against Babylon for the violence done to her. The speaker, representing Zion, expresses deep pain and a desire for retribution, calling for accountability for the harm inflicted.
Frequently Asked Questionsgenerated
The violence refers to the injustices and cruelties inflicted upon Jerusalem by Babylon, highlighting the suffering endured by the city and its people.
This call signifies a desire for justice and retribution against those who have participated in the violence and oppression of Jerusalem.
Zion represents the city of God and serves as a symbol of hope and justice, making the plea for accountability even more poignant.
This verse encapsulates the prophetic call for justice, emphasizing the need for accountability in the face of suffering and the desire for God's intervention.
Reflection Questionsgenerated
- In what ways have I witnessed injustice in my own life, and how can I respond to it?
- How can I seek justice for those who are suffering in my community?
- What role does accountability play in my understanding of justice?
- How can I support those who are crying out for justice in today's world?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe violence done to me, and to my flesh, [be] upon Babylon,.... That is, let the injuries done to Zion and her children, be avenged on Babylon; the hurt done to their persons and families, and the
Read John Gill on Jeremiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say.
Read Robert Jamieson on Jeremiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe words are either a prayer, or a prediction of God’ s vengeance upon Babylon; so ,8. God hath said vengeance is his, and he will repay it. The church of the Jews here commits its cause to God, and prayeth him to execute vengeance for her. How far it is lawful for us to pray against our enemies we have heard once and again.
Read Matthew Poole on Jeremiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:35 The violence done to me and to my flesh [be] upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say.Ver. 35. The violence done to me and to my flesh.] Torn and tossed as carrion by that ravenous beast; the Lord look upon it and requite it.
Read John Trapp on Jeremiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) The violence done to me and to my flesh . . .—The imagery of the “dragon” or “crocodile” is continued. The “inhabitress of Zion” pleads that her “flesh” and “blood” have been devoured by the Babylonian conqueror, and asks for the application of the law of retribution.
Read Charles John Ellicott on Jeremiah 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. The violence done to me - be upon Babylon, - and my blood upon the inhabitants of Chaldea] Zion begins to speak, Jeremiah 51:34, and ends with this verse. The answer of Jehovah begins with the next verse. Though the Chaldeans have been the instrument of God to punish the Jews, yet in return they, being themselves exceedingly wicked, shall suffer for all the carnage they have made, and for all the blood they have shed.
Read AdamClarke on Jeremiah 51 →CambridgeThe Cambridge Bible for Schools and Colleges35. The violence done to me and to my flesh] mg. My wrong and my flesh, i.e. the injuries which I have wrongfully suffered at the hands of Babylon. But it is possible that the Heb. translated “flesh” may here have the sense of an Arabic word of similar letters, signifying blood-revenge, thus making a good parallel with “My blood” in the next clause. In that case we should render May the violence … and my blood-revenge be upon, etc. inhabitant] For mg. inhabitress see on Jeremiah 4:11.
Read Cambridge on Jeremiah 51 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34, 35. The pronouns are in the plural, but have been without warrant changed into the singular in the Keri, and so in the English Version. The literal reading is, hath devoured us, crushed us, etc., etc.
Read Daniel Denison Whedon on Jeremiah 51 →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
May the violence done to me and to my flesh be upon Babylon,” says the dweller of Zion. “May my blood be on the dwellers of Chaldea,” says Jerusalem.
May the violence done to me and to my flesh be on Babylon!” the inhabitant of Zion will say; and, “May my blood be on the inhabitants of Chaldea!” will Jerusalem say.
May the violence done to me and to my flesh be upon Babylon,” says the dweller of Zion. “May my blood be on the dwellers of Chaldea,” says Jerusalem.
The person who lives in Zion says, “May Babylon pay for the violence done to me and to my relatives.” Jerusalem says, “May those living in Babylonia pay for the bloodshed of my people.”
Tyndale line
The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say.
The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and, My blood be upon the inhabitants of Chaldea, shall Jerusalem say.
The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and, My blood be upon the inhabitants of Chaldea, shall Jerusalem say.
The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say.
The spoyle of me, and that which was left of me, is brought vnto Babel, shall the inhabitant of Zion say: and my blood vnto the inhabitantes of Caldea, shall Ierusalem say.
Strictly literal
The violence done to me and to my flesh be upon Babylon, shall the inhabitress of Zion say; and, My blood be upon the inhabitants of Chaldea, shall Jerusalem say.
My wrong, and [that of] my flesh [is] on Babylon, Say doth the inhabitant of Zion, And my blood [is] on the inhabitants of Chaldea, Say doth Jerusalem.
My wrong, and [that of] my flesh, [is] on Babylon—The inhabitant of Zion says; And my blood [is] on the inhabitants of Chaldea—Jerusalem says.
the violence done to me and to my flesh be upon Babylon,” will the inhabitress of Zion say; and “My blood be upon the inhabitants of Chaldea,” will Jerusalem say.
The one who lives in Zion will say, 'May the violence done to me and my flesh be on Babylon.' Jerusalem will say, 'May my blood be on the inhabitants of Chaldea.'
From the Latin
The wrong done to me, and my flesh be upon Babylon, saith the habitation of Sion: and my blood upon the inhabitants of Chaldea, saith Jerusalem.
Simplified
“Babylon must bear the responsibility for the violent attacks on us,” say the inhabitants of Zion. “The people of Babylonia must bear the responsibility for the blood shed in my city,” says Jerusalem.
May the violent things done to me, and my downfall, come on Babylon, the daughter of Zion will say; and, May my blood be on the people of Chaldaea, Jerusalem will say.
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, with 11 of the 13 words matched. The Septuagint's order and articles differ, but both texts convey the same core message of lament and a call for justice against Babylon and the Chaldeans.
חֲמָסִ֤י וּשְׁאֵרִי֙ עַל־ בָּבֶ֔ל תֹּאמַ֖ר יֹשֶׁ֣בֶת צִיּ֑וֹן וְדָמִי֙ אֶל־ יֹשְׁבֵ֣י כַשְׂדִּ֔ים תֹּאמַ֖ר יְרוּשָׁלִָֽם׃ ס
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 51:35
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.
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שְׁאֵר (sh'er) refers to flesh, potentially originating from the inner flesh next to the bones. It encompasses meanings related to food, physical power, and kinship, indicating a connection by blood. The term can also imply self or body. There is a related term, שַׁאֲרָה (sha.a.rah), meaning 'kinswomen'.
שְׁאֵר n.m. flesh (perh. orig. the inner flesh, full of blood, next to the bones)
flesh
as food
fig. for physical power
in HP = flesh- (= blood-) relation (i.e. one near of kin)
= self
base
H7607 שְׁאֵר flesh (perh. orig. the inner flesh, full of blood, next to the bones)
7607 sh'er sheh-ayr'
from 7604; flesh (as swelling out), as living or for food;
generally food of any kind; figuratively, kindred by blood:--
body, flesh, food, (near) kin(-sman, -swoman), near (nigh) (of
kin).
see HEBREW for 07604
שְׁאֵר (she.er) — flesh.
1) flesh, food, body, near kin, near kinswoman
1a) flesh
1a1) as food
1a2) for physical power (fig)
1b) flesh relation, blood relation
1c) self
Also means: sha.a.rah (שַׁאֲרָה "kinswomen" H7608)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) feminine singular commonHVqrfsc
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…
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)
N-proper — Noun properHNpl
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
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
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 — PrepositionHR
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
כַּשְׁדִּים (Kasdim) refers to the Chaldeans or Chaldea, a region in lower Mesopotamia. The term can denote the inhabitants of this area, as well as those considered wise, such as astrologers. It is derived from כֶּסֶד (Kesed), indicating descent. The word appears in various contexts, emphasizing both the geographical and cultural significance of the Chaldeans.
כַּשְׂדִּים n.pr.gent. et terr. Kasdim = Chaldeans, Chaldea
base
H3778 כַּשְׂדִּים Kasdim = Chaldeans, Chaldea
3778 Kasdiy kas-dee'
(occasionally with enclitic) Kasdiymah {kas-dee'- maw};
towards the Kasdites:--into Chaldea), patronymically from 3777
(only in the plural); a Kasdite, or descendant of Kesed; by
implication, a Chaldaean (as if so descended); also an
astrologer (as if proverbial of that people:--Chaldeans,
Chaldees, inhabitants of Chaldea.
כַּשְׂדִּים (kas.di) — Chaldea.
§ Chaldea or Chaldeans = "clod-breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
N-proper — Noun properHNpl
Chaldea
The southern portion of Babylonia, Lower Mesopotamia, lying chiefly on the right bank of the Euphrates, but commonly used of the whole of the Mesopotamian plain. The Hebrew name is Kasdim, which is usually rendered “Chaldeans” (Jer. 50:10; 51:24,35).
The country so named is a vast plain formed by the deposits of the Euphrates and the Tigris, extending to about 400 miles along the course of these rivers, and about 100 miles in average breadth. “In former days the vast plains of Babylon were nourished by a complicated system of canals and water-courses, which spread over the surface of the country like a network. The wants of a teeming population were supplied by a rich soil, not less bountiful than that on the banks of the Egyptian Nile. Like islands rising from a golden sea of waving corn stood frequent groves of…
more correctly Chaldae’a, the ancient name of a country of Asia bordering on the Persian Gulf. Chaldea proper was the southern part of Babylonia, and is used in Scripture to signify that vast alluvial plain which has been formed by the deposits of the Euphrates and the Tigris. This extraordinary flat, unbroken except by the works of man, extends a distance of 400 miles along the course of the rivers, and is on an average about 100 miles in width. In addition to natural advantages these plains were nourished by a complicated system of canals, and vegetation flourished bountifully. It is said to be the only country in the world where wheat grows wild. Herodotus declared (i. 193) that grain commonly returned two hundred fold to the sower, and occasionally three hundred fold. Cities. --Babylonia has long been celebrated for the number and antiquity of its cities. The most important of those…
A country in Asia, the capital of which, in its widest extent, was Babylon. It was originally of small extent; but the empire being afterwards very much enlarged, the name is generally taken in a more extensive sense, and includes Babylonia, which see.
as demons, or as robbers
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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…