Micah 4:8 — Word Study
WLCוְאַתָּ֣ה מִגְדַּל־ עֵ֗דֶר עֹ֛פֶל בַּת־ צִיּ֖וֹן עָדֶ֣יךָ תֵּאתֶ֑ה וּבָאָ֗ה הַמֶּמְשָׁלָה֙ הָרִ֣אשֹׁנָ֔ה מַמְלֶ֖כֶת לְבַ֥ת־ יְרוּשָׁלִָֽם׃
BSAAnd youʼattâh O strongholdʻôphel [hill, fortress] of the Daughterbath [female child, woman] of ZionTsîyôwn the formerriʼshôwn [first, primary] dominionmemshâlâh [control, power] will be restoredʼâthâh▸ [returned, given back] to youʻad sovereigntymamlâkâh [kingdom, rule] will comebôwʼ to the Daughterbath [woman, city] of JerusalemYᵉrûwshâlaim [city of peace]
| Greek | English | Parsing |
|---|---|---|
| וְאַתָּ֣ה | and you | Conjunction, pronoun |
| מִגְדַּל־ | O Migdal | Noun proper |
| עֵ֗דֶר | Eder | Noun proper |
| עֹ֛פֶל | O hill of | Noun common, masculine singular construct |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| צִיּ֖וֹן | Zion | Noun proper |
| עָדֶ֣יךָ | to you | Preposition, suffix |
| תֵּאתֶ֑ה | it will come | Verb, Qal, imperfect third person feminine singular |
| וּבָאָ֗ה | and it will come | Verb, Qal, sequential perfect third person feminine singular |
| הַמֶּמְשָׁלָה֙ | the dominion | Particle, noun common feminine singular absolute |
| הָרִ֣אשֹׁנָ֔ה | former | Particle |
| מַמְלֶ֖כֶת | a kingdom | Noun common, feminine singular construct |
| לְבַ֥ת־ | to [the] daughter of | Preposition, noun common feminine singular construct |
| יְרוּשָׁלִָֽם׃ | Jerusalem | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And you, O watchtower of the flock, O stronghold of the Daughter of Zion— the former dominion will be restored to you; sovereignty will come to the Daughter of Jerusalem.” |
| KJV | ¶ And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem. |
| ASV | And thou, O tower of the flock, the hill of the daughter of Zion, unto thee shall it come, yea, the former dominion shall come, the kingdom of the daughter of Jerusalem. |
| YLT | And thou, O tower of Eder, Fort of the daughter of Zion, unto thee it cometh, Yea, come in hath the former rule, The kingdom to the daughter of Jerusalem. |
| WEB | You, tower of the flock, the hill of the daughter of Zion, to you it will come. Yes, the former dominion will come, the kingdom of the daughter of Jerusalem. |
| BBE | And you, O tower of the flock, Ophel of the daughter of Zion, to you it will come, even the earlier authority, the kingdom of the daughter of Jerusalem. |
The translations agree on the rendering of מַמְלֶכֶת as dominion, emphasizing the concept of authority.
The structure of the verse is built around a main clause followed by two subordinate clauses that elaborate on the promises made to Zion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָתָה
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 — Micah 4:8
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 Restoration of Ziongenerated
Micah 4:8 speaks of a future time when the former dominion of Zion will be restored. The imagery of a watchtower and stronghold emphasizes the protection and strength that will return to Jerusalem. This verse is part of a larger prophecy concerning the restoration and exaltation of Zion, which is echoed in other prophetic texts, highlighting the hope for the people of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 48:12–13 | March around Zion, encircle her, count her towers, |
| 2 | Isaiah 5:2 | He dug it up and cleared the stones and planted the finest vines. He built a watchtower in the middle and dug out a winepress as well. He waited for the vineyard to yield good grapes, but the fruit it produced was sour! |
| 3 | Matthew 21:33 | Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it, and built a tower. Then he rented it out to some tenants and went away on a journey. |
| 4 | Mark 12:1 | Then Jesus began to speak to them in parables: “A man planted a vineyard. He put a wall around it, dug a wine vat, and built a watchtower. Then he rented it out to some tenants and went away on a journey. |
| 5 | Genesis 35:21 | Israel again set out and pitched his tent beyond the Tower of Eder. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — מַמְלֶכֶת, mam.Le.khetgenerated
The word מַמְלֶכֶת (mamleket) is a feminine noun meaning 'kingdom' or 'dominion'. It is derived from the root that conveys the idea of ruling or governance. In this context, it refers to the sovereignty that will be restored to the Daughter of Jerusalem, indicating a return to a state of authority and power.
This term encompasses both the abstract concept of kingship and the concrete realm over which a king rules. The parsing as a singular construct indicates that it refers specifically to the dominion that once belonged to Jerusalem, now promised to be restored.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is dominion, which aligns with the KJV and ASV.
Sentence Structuregenerated
The verse contains a series of clauses, with the main verb תֵּאתֶ֑ה (te'teh) governing the structure. The sentence begins with an address to the watchtower of the flock and builds towards the promise of restored dominion.
The Hebrew word order places emphasis on the subjects and their attributes, highlighting the significance of the Daughter of Zion and her restoration.
Septuagint Backgroundgenerated
The Septuagint translates מַמְלֶכֶת as βασιλεία, which means 'kingdom'. This choice reflects a broader understanding of the term, emphasizing the idea of a ruling authority rather than merely dominion.
This translation aligns with the prophetic nature of the text, suggesting a future kingdom that is to be established.
In plain words — the whole versegenerated
Micah 4:8 declares that the Daughter of Zion, represented as a watchtower and stronghold, will see the return of her former dominion and sovereignty. This verse emphasizes the hope for restoration and strength for Jerusalem, echoing themes found throughout the prophetic literature.
Frequently Asked Questionsgenerated
The restoration of dominion signifies a return to a state of authority and governance for Jerusalem, reflecting God's promise to His people.
The Daughter of Zion represents the people of Jerusalem, often personified as a woman in the context of biblical prophecy.
The watchtower symbolizes protection and vigilance, indicating that Jerusalem will be safeguarded and restored.
This verse connects to other prophecies about the restoration of Israel, emphasizing hope and the fulfillment of God's promises.
Reflection Questionsgenerated
- How can I find hope in God's promises of restoration in my own life?
- What does the imagery of a watchtower teach us about God's protection?
- In what ways can we embody the strength of the Daughter of Zion today?
- How does understanding the concept of dominion influence our view of leadership and authority?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in the context of God's promises and the significance of Zion's restoration.
“And you, O tower, O cloudy shepherd of the daughter of Zion, your time shall come.” These words refer to the impious king Zedekiah, whom the prophet calls “tower” because the people of Judea stayed under his shadow,Early Church Fathers on Micah 4 →
And you, tower of the flock, cloudy daughter of Zion, there will come to you the first power, the kingdom of the daughter of Jerusalem.Early Church Fathers on Micah 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 4:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou, O tower of the flock,.... The words "Migdal Eder" are left by some untranslated, and think that place to be intended so called, which was near to Bethlehem, Genesis 35:19; and perhaps is
Read John Gill on Micah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem. And thou, O tower of the flock.
Read Robert Jamieson on Micah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO tower of the flock: some refer this to that tower Edar, in the neighbourhood of Bethlehem, built there for the shepherds’ more convenient watching over their flocks. The prophet may possibly allude to this. In the church, Christ’ s flock, there is a tower built for defence of his flock, but it is that name which is a strong tower, to which the righteous run, and are safe. But there was a tower of this denomination in Jerusalem, through which tower the flocks of sheep were driven into the sheep market; this one tower, by synecdoche, put for the whole city Jerusalem. The strong hold; Ophel, as it is in the Hebrew, and perhaps were better rendered a proper name of that impregnable fort…
Read Matthew Poole on Micah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 4:8 And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.Ver. 8. And thou, O tower of the flock] That is, O Church of Christ, who is often compared to a shepherdess in the Canticles; here to a Migdaleder, or tower of the flock (that flock of Christ which hath golden fleeces, precious souls), in reference either to that tower, Genesis 25:21, built for the safety and service of shepherds, or else to the sheep gate in Jerusalem (whereof read, Nehemiah 3:1; Nehemiah 12:39), so called from the sheep market, which, for the couvenience of the temple, was near to it; as…
Read John Trapp on Micah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) O tower of the flock.—Israel having been compared to a flock, Jerusalem is called its tower, or protection; and in Messiah the ancient dominion shall return to the Holy City. This is a more satisfactory interpretation than that which makes the tower of the flock Migdol-Edah (Genesis 35:21), a place near Bethlehem.
Read Charles John Ellicott on Micah 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. O tower of the flock] I think the temple is meant, or Jerusalem; the place where the flock, the whole congregation of the people assembled to worship God. Newcome retains the Hebrew word עדר eder, a tower in or near Beth-lehem, Genesis 35:21 or, as some think, a tower near the sheep-gate in Jerusalem, I believe Jerusalem, or the temple, or both, are meant; for these were considered the strong-hold of the daughter of Zion, the fortress of the Jewish people. Even the first dominion] What was this? The Divine theocracy under Jesus Christ; this former, this first dominion, was to be restored. Hence the angel called him Immanuel, God with us, ruling among us.
Read AdamClarke on Micah 4 →CambridgeThe Cambridge Bible for Schools and Colleges8–10. The revival of the Kingdom of David; misery of the preceding period 8. And thou, O tower of the flock, &c.] It is clear that the prophet intends Jerusalem, which he addresses by an enigmatical title, to arrest attention and stimulate reflexion. (Other instances of this, Isaiah 22:5; Isaiah 29:1, Jeremiah 21:13.) But why does he select this particular title? Two answers may be given. It was either (1) suggested by the figurative description of Israel as a flock (Micah 4:6, Micah 2:12), or (2) by the situation of a tower called ‘the tower of the flock’ between Jerusalem and Bethlehem—Bethlehem, which was appointed to be the birthplace of the Messianic King (Micah 5:2). The existence of…
Read Cambridge on Micah 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd thou, O tower of the flock - “‘Tower of Ader,’ which is interpreted ‘tower of the flock,’ about 1000 paces (a mile) from Bethlehem,” says Jerome who lived there, “and foresignifying (in its very
Read Albert Barnes on Micah 4 →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
And you, O watchtower of the flock, O stronghold of the Daughter of Zion— the former dominion will be restored to you; sovereignty will come to the Daughter of Jerusalem.”
You, tower of the flock, the hill of the daughter of Zion, to you it will come. Yes, the former dominion will come, the kingdom of the daughter of Jerusalem.
And you, O watchtower of the flock, O stronghold of the Daughter of Zion—the former dominion will be restored to you; sovereignty will come to the Daughter of Jerusalem.”
As for you, watchtower for the flock, fortress of Daughter Zion – your former dominion will be restored, the sovereignty that belongs to Daughter Jerusalem.
Tyndale line
¶ And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.
And thou, O tower of the flock, the hill of the daughter of Zion, unto thee shall it come, yea, the former dominion shall come, the kingdom of the daughter of Jerusalem.
And thou, O tower of the flock, the hill of the daughter of Zion, unto thee shall it come; yea, the former dominion shall come, the kingdom of the daughter of Jerusalem.
And thou, O tower of the flock, the strong hold of the daughter of Zion, to thee shall it come, even the first dominion; the kingdom shall come, to the daughter of Jerusalem.
And thou, O towre of the flock, the strong holde of the daughter Zion, vnto thee shall it come, euen the first dominion, and kingdome shall come to the daughter Ierusalem.
Strictly literal
And thou, O tower of the flock, hill of the daughter of Zion, unto thee shall it come, yea, the first dominion shall come, — the kingdom to the daughter of Jerusalem.
And thou, O tower of Eder, Fort of the daughter of Zion, unto thee it cometh, Yea, come in hath the former rule, The kingdom to the daughter of Jerusalem.
And you, O Tower of Eder, || Fort of the daughter of Zion, to you it comes, || Indeed, the former rule has come in, || The kingdom to the daughter of Jerusalem.”
And thou, O tower of flocks, the strong-hold of the daughter of Zion, unto thee shall go, and shall come, the former dominion, the kingdom belonging to the daughter of Jerusalem.
As for you, watchtower for the flock, hill of the daughter of Zion— to you it will come, your former dominion will be restored, the kingdom that belongs to the daughter of Jerusalem.
From the Latin
And thou, O cloudy tower of the flock, of the daughter of Sion, unto thee shall it come: yea the first power shall come, the kingdom to the daughter of Jerusalem.
Simplified
And as for you, Jerusalem, watchtower of the flock, your former royal rule and power will be returned to you: the kingdom will be given back to Jerusalem.
And you, O tower of the flock, Ophel of the daughter of Zion, to you it will come, even the earlier authority, the kingdom of the daughter 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 Dead Sea Scrolls agree on the essential wording of this verse, with minor restorations in the scrolls. The Septuagint, however, does not fully align with the Hebrew text, reflecting its own interpretive choices.
וְאַתָּ֣ה מִגְדַּל־ עֵ֗דֶר עֹ֛פֶל בַּת־ צִיּ֖וֹן עָדֶ֣יךָ תֵּאתֶ֑ה וּבָאָ֗ה הַמֶּמְשָׁלָה֙ הָרִ֣אשֹׁנָ֔ה מַמְלֶ֖כֶת לְבַ֥ת־ יְרוּשָׁלִָֽם׃
1 of the 14 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.
[ואתה] מגדל עדר עפל [בת] [ציון] [עדי׳ך] [תאתה] [ובאה] [הממשלה] [הראשנה] ממלכת לבת [ירושלם]
4 words on the leather — 1 partly restored, 9 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 Micah 4:8
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2ms
מִגְדַּל־עֵ֫דֶר (Migdal-`Eder) means 'tower of the flock' and refers to a shepherd's watchtower located near Bethlehem. It is derived from the words for 'tower' and 'flock.' The term appears in Genesis 35:21 and Micah 4:8.
מִגְדַּל־עֵ֫דֶר n.pr. (flock-tower) shepherd's watch-tower near Bethlehem Gn 35:21 Mi 4:8.
done
H4029 מִגְדַּל־עֵ֫דֶר (flock-tower) shepherd's watch-tower near Bethlehem
4029 Migdal-`Eder mig-dal'-ay'-der
from 4026 and 5739; tower of a flock; Migdal-Eder, a place in
Palestine:--Migdal-eder, tower of the flock.
see HEBREW for 04026
see HEBREW for 05739
מִגְדַּל־עֵ֫דֶר (mig.dal-e.der) — tower of Eder.
§ Migdal-eder = "tower of the flock"
a shepherd's watchtower near Bethlehem
HNpl — Noun properHNpl
מִגְדַּל־עֵ֫דֶר (Migdal-`Eder) means 'tower of the flock' and refers to a shepherd's watchtower located near Bethlehem. It is derived from the words for 'tower' and 'flock.' The term appears in Genesis 35:21 and Micah 4:8.
מִגְדַּל־עֵ֫דֶר n.pr. (flock-tower) shepherd's watch-tower near Bethlehem Gn 35:21 Mi 4:8.
done
H4029 מִגְדַּל־עֵ֫דֶר (flock-tower) shepherd's watch-tower near Bethlehem
4029 Migdal-`Eder mig-dal'-ay'-der
from 4026 and 5739; tower of a flock; Migdal-Eder, a place in
Palestine:--Migdal-eder, tower of the flock.
see HEBREW for 04026
see HEBREW for 05739
מִגְדַּל־עֵ֫דֶר (mig.dal-e.der) — tower of Eder.
§ Migdal-eder = "tower of the flock"
a shepherd's watchtower near Bethlehem
HNpl — Noun properHNpl
Eder
Flock. (1.) A city in the south of Judah, on the border of Idumea (Josh. 15:21).
(2.) The second of the three sons of Mushi, of the family of Merari, appointed to the Levitical office (1 Chr. 23:23; 24:30).
(a flock). One of the towns of Judah, in the extreme south, and on the borders of Edom. (Joshua 15:21) No trace of it has been discovered in modern times. A Levite of the family of Merari, in the time of David. (1 Chronicles 23:23; 24:30)
a flock
עֹ֫פֶל (ophel) refers to both a physical structure and a medical condition. It can mean a mound or hill, often associated with fortifications, as well as a tumor or hemorrhoid. The word is built from a root that suggests a connection to both elevation and swelling, but the lexicons do not indicate any disagreement on its meanings.
עֹ֫פֶל n.[m.] mound, hill, only as acropolis
base
[עֹ֫פֶל] n.m. tumour;—only pl. Kt
base
H6076a עֹ֫פֶל mound, hill H6076b עֹ֫פֶל tumour
6076 `ophel o'-fel
from 6075; a tumor; also a mound, i.e. fortress:--emerod,
fort, strong hold, tower.
see HEBREW for 06075
עֹ֫פֶל (o.phel) — hill.
hill, mound, fort, stronghold, Ophel
עֹ֫פֶל (o.phel) — tumor.
tumour, hemorrhoid
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…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — 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…
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
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep | Suff — Preposition · suffixHR/Sp2ms
אָתָה (athah) is a Hebrew verb meaning 'to come' or 'to arrive.' It has a Qal stem indicating a simple action of coming, and a Hiphil stem meaning to bring. The term appears primarily in poetic contexts, and its Aramaic equivalent is also noted.
אָתָה vb. come (in Heb. only poet.)
Qal come
Hiph. bring
base
H857 אָתָה come (in Heb. only poet.)
857 'athah aw-thaw'
or matha {aw-thaw'}; a primitive root (collateral to 225
contraction); to arrive:--(be-, things to) come (upon),
bring.
אָתָה (a.tah) — to come.
1) to come, arrive
1a) (Qal) to come (of men, time, beasts, calamity)
1b) (Hiphil) to bring
Aramaic equivalent: a.tah (אֲתָה "to come" H0858)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
מֶמְשָׁלָה (memshalah) refers to rule, dominion, or realm. It is a feminine noun derived from a related word, indicating authority or governance. The entries note its use in various contexts, including the dominion of God.
מֶמְשָׁלָה n.f. rule, dominion, realm
base
H4475 מֶמְשָׁלָה rule, dominion, realm
4475 memshalah mem-shaw-law'
feminine of 4474; rule; also (concretely in plural) a realm
or a ruler:--dominion, government, power, to rule.
see HEBREW for 04474
מֶמְשָׁלָה (mem.sha.lah) — dominion.
1) rule, dominion, realm
1a) rule, dominion, realm, domain
1b) rule
1c) rule, dominion (of God)
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
do-min'-yun: In Eph 1:21; Col 1:16 the word so translated (kuriotes) appears to denote a rank or order of angels. The same word is probably to be so interpreted in Jude 1:8 (the King James Version and the Revised Version (British and American) "dominion"), and in 2Pe 2:10 (the King James Version "government," the Revised Version (British and American) "dominion"). See ANGEL.
→ OF MAN
See MAN, DOMINION OF
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Art | Adj — ParticleHTd/Aofsa
for'-mer:
The word in the sense of "maker," "framer," occurs only in Jer 51:19, "He is the former (from yatsar, "to form") of all things." The adjective, in the sense of preceding in the order of time, is commonly in Hob the translation of ri'shon, "first," "foremost" (Ge 40:13; Nu 21:26; De 24:4, etc.); in Greek of proteros (Eph 4:22; Heb 10:32; 1Pe 1:14); and in two cases (Ac 1:1; Re 21:4) of protos, where…
מַמְלָכָה (mamlakah) refers to concepts of kingdom, sovereignty, dominion, and reign. It is derived from the root word for dominion and can denote both an abstract estate of rule and a concrete realm or country. The term is noted to primarily refer to non-Israelite kingdoms in some contexts.
מַמְלָכָה n.f. kingdom, sovereignty, dominion, reign
kingdom, realm, chiefly non-Isr.
sovereignty, dominion
reign
base
H4467 מַמְלָכָה kingdom, sovereignty, dominion, reign . kingdom, realm, chiefly non-Isr.
. sovereignty, dominion
. reign
4467 mamlakah mam-law-kaw'
from 4427; dominion, i.e. (abstractly) the estate (rule) or
(concretely) the country (realm):--kingdom, king's, reign,
royal.
see HEBREW for 04427
מַמְלָכָה (mam.la.khah) — kingdom.
1) kingdom, dominion, reign, sovereignty
1a) kingdom, realm
1b) sovereignty, dominion
1c) reign
N-fs — Noun common · feminine singular constructHNcfsc
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…