Nehemiah 4:8 — Word Study
WLCוַיִּקְשְׁר֤וּ כֻלָּם֙ יַחְדָּ֔ו לָב֖וֹא לְהִלָּחֵ֣ם בִּירוּשָׁלִָ֑ם וְלַעֲשׂ֥וֹת ל֖וֹ תּוֹעָֽה׃
BSAand fightlâcham [to wage war, to cause confusion]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקְשְׁר֤וּ | and they conspired | Verb, Qal, sequential imperfect third person masculine plural |
| כֻלָּם֙ | all of them | Noun common masculine singular construct, suffix |
| יַחְדָּ֔ו | together | Adverb |
| לָב֖וֹא | to come | Preposition, verb qal infinitive construct common |
| לְהִלָּחֵ֣ם | to wage war | Preposition, verb niphal infinitive construct common |
| בִּירוּשָׁלִָ֑ם | against Jerusalem | Preposition, noun proper |
| וְלַעֲשׂ֥וֹת | and to make | Conjunction, preposition, verb qal infinitive construct common |
| ל֖וֹ | for it | Preposition, suffix |
| תּוֹעָֽה׃ | confusion | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and all of them conspired to come and fight against Jerusalem and create a hindrance. |
| KJV | And conspired all of them together to come and to fight against Jerusalem, and to hinder it. |
| ASV | and they conspired all of them together to come and fight against Jerusalem, and to cause confusion therein. |
| YLT | and they conspire, all of them together, to come in to fight against Jerusalem, and to do to it injury. |
| WEB | and they all conspired together to come and fight against Jerusalem, and to cause confusion among us. |
| BBE | And they made designs, all of them together, to come and make an attack on Jerusalem, causing trouble there. |
Where they part company is תּוֹעָֽה — see How Translations Differ.
The main action is supported by phrases that elaborate on how and what the conspirators intended to do.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbרָאָה
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 — Nehemiah 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 — Opposition to the Rebuilding of Jerusalemgenerated
Nehemiah 4:8 describes a coalition of adversaries who conspired against Jerusalem as the people worked to rebuild its walls. This conspiracy arose in response to the progress made in repairing the city, revealing the tensions and challenges faced by the Jewish community during this period. The verse highlights the unity of the conspirators in their intent to disrupt the restoration efforts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:1–3 | Why do the nations rage and the peoples plot in vain? |
| 2 | Psalm 83:3–11 | With cunning they scheme against Your people and conspire against those You cherish, |
| 3 | Isaiah 8:9–10 | Huddle together, O peoples, and be shattered; pay attention, all you distant lands; prepare for battle, and be shattered; prepare for battle, and be shattered! |
| 4 | Acts 23:12–13 | When daylight came, the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. |
| 5 | Jeremiah 20:10 | For I have heard the whispering of many: “Terror is on every side! Report him; let us report him!” All my trusted friends watch for my fall: “Perhaps he will be deceived so that we may prevail against him and take our vengeance upon him.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וַיִּקְשְׁר֤וּ, vai.yik.she.Rugenerated
The verb קָשַׁר (qashar) means to conspire or bind together, indicating a deliberate alliance formed for a specific purpose. In this context, it signifies the collective plotting of the adversaries against Jerusalem.
The parsing as a sequential imperfect third person masculine plural indicates that this action was ongoing and involved multiple individuals acting in concert. The use of this verb emphasizes the intentionality behind their actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase conspired.
Sentence Structuregenerated
The main verb וַיִּקְשְׁר֤וּ governs the entire verse, indicating the conspiratorial action. The structure includes a noun phrase as the subject, followed by several prepositional phrases that detail the actions and intentions of the conspirators.
The sentence is built around the verb, with additional phrases providing context about the conspirators' unity and their target, Jerusalem. This structure highlights the coordinated effort against the city.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּקְשְׁר֤וּ with εἶδον (eidon), which means 'to see'. This choice may imply an awareness of the conspirators' actions rather than a direct translation of 'conspired'.
This translation choice suggests a focus on the observation of the conspiracy rather than the act itself, indicating a different interpretive angle by the translators.
In plain words — the whole versegenerated
Nehemiah 4:8 tells us that all the enemies of Jerusalem joined together to plot against the city. They aimed to fight and create confusion, trying to hinder the rebuilding efforts that were taking place.
Frequently Asked Questionsgenerated
To conspire means to plot together with others for a common purpose, often in secrecy, indicating a united effort against Jerusalem.
They were likely motivated by a desire to prevent the restoration of Jerusalem and to maintain their own power and influence in the region.
Jerusalem was the capital of Judah and a central place of worship, making its rebuilding crucial for the Jewish community's identity and faith.
The narrative indicates that the people prayed to God and took measures to guard against the threats posed by their enemies.
Reflection Questionsgenerated
- What are some ways I can stand firm against opposition in my own life, like the people of Jerusalem?
- How can I work together with others to achieve a common goal, especially in challenging circumstances?
- In what areas of my life do I need to seek God's help to overcome obstacles?
- How can understanding the historical context of Jerusalem's rebuilding help me appreciate its significance today?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Nehemiah 4:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd conspired all of them together,.... All the above men and people entered into a confederacy and combination: to come and to fight against Jerusalem; to bring an army with them, and by force cause
Read John Gill on Nehemiah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd conspired all of them together to come and to fight against Jerusalem, and to hinder it. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 4:8 And conspired all of them together to come [and] to fight against Jerusalem, and to hinder it.Ver. 8. And conspired all of them together] All of them, and together; and yet this was not unity, but conspiracy; such as is that among devils, Mark 5:9, among Antichristians, Revelation 17:13, among Turks, who have as little dissension in their religion as any. But well may that garment have no seam that hath no shape. The army of Nineveh was quiet, Nahum 1:12, no falling out nor complaining in their hosts; hence their king marched on, passed through. But so did not these conspirators, because they met with those that were no less well combined and far better resolved than…
Read John Trapp on Nehemiah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) And conspired.—Not fearing the Persian authority, they resolved to attack the city; but it will be seen that they soon abandoned that project. To hinder it.—Rather, to do it hurt.
Read Charles John Ellicott on Nehemiah 4 →CambridgeThe Cambridge Bible for Schools and Colleges8. and conspired all of them] R.V. and they conspired all of them. R.V. makes a stronger pause at the close of Neh 4:7, substituting a semicolon for the comma. ‘Conspired.’ The word here used is the usual term for secret treachery. to come and to fight] R.V. to come and fight. Literally ‘to come fight’ without the copula. This idiom, which occurs again in Nehemiah 9:15; Nehemiah 9:23 (cf. 1 Chronicles 12:31; 2 Chronicles 20:11), combines the thought of the two infinitives, the latter being epexegetic of the former. It is equivalent ‘to come for the purpose of fighting.’ and to hinder it] R.V. and to cause confusion therein. More literally ‘and to cause confusion to him.’ The masc. pronoun…
Read Cambridge on Nehemiah 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. To come… to fight… to hinder — None of these purposes, however, seem to have been carried out by the conspiring parties. The Hebrew here for hinder, is, literally to do to it a disturbance.
Read Daniel Denison Whedon on Nehemiah 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 all of them conspired to come and fight against Jerusalem and create a hindrance.
and they all conspired together to come and fight against Jerusalem, and to cause confusion among us.
and all of them conspired to come and fight against Jerusalem and create a hindrance.
All of them conspired together to move with armed forces against Jerusalem and to create a disturbance in it.
Tyndale line
And conspired all of them together to come and to fight against Jerusalem, and to hinder it.
and they conspired all of them together to come and fight against Jerusalem, and to cause confusion therein.
and they conspired all of them together to come and fight against Jerusalem, and to cause confusion therein.
And conspired all of them together to come and to fight against Jerusalem, and to hinder it.
And conspired all together to come and to fight against Ierusalem, and to hinder them.
Strictly literal
and conspired all of them together to come to fight against Jerusalem, and to hinder it.
and they conspire, all of them together, to come in to fight against Jerusalem, and to do to it injury.
and they conspire, all of them together, to come to fight against Jerusalem, and to do to it injury.
(4:2) And they conspired all of them together to come to fight against Jerusalem, and to do it an injury.
They all conspired together, and they came to fight against Jerusalem and to cause confusion in it.
From the Latin
And they all assembled themselves together, to come, and to fight against Jerusalem, and to prepare ambushes.
Simplified
They all plotted together to come and attack Jerusalem and to throw everything into confusion.
And they made designs, all of them together, to come and make an attack on Jerusalem, causing trouble there.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of this verse, with all nine words matched. This consistency indicates that the core message of the verse has been preserved across these traditions.
וַיִּקְשְׁר֤וּ כֻלָּם֙ יַחְדָּ֔ו לָב֖וֹא לְהִלָּחֵ֣ם בִּירוּשָׁלִָ֑ם וְלַעֲשׂ֥וֹת ל֖וֹ תּוֹעָֽה׃
9 of the 9 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 Nehemiah 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.
קָשַׁר (qashar) is a Hebrew verb meaning to bind or tie together, both physically and mentally, as in forming a league or conspiring. The entries describe its various uses, including binding fast or being bound up, and it appears in different grammatical forms. Notably, it is used in the context of relationships, such as the life of Jonathan being bound to David's.
קָשַׁר vb. bind, league together, conspire
Qal
bind
league together, conspire
Niph. the life of Jonathan was bound up with the life of D.
Pi.
bind on (as ornament)
bind fast
Pu. = Qal 1 c.
Hithp. conspire
base
H7194 קָשַׁר bind, league together, conspire .. bind
. league together, conspire
. the life of Jonathan was bound up with the life of D.
. . bind on (as ornament)
. bind fast
. = Qal 1 c.
. conspire
7194 qashar kaw-shar'
a primitive root: to tie, physically (gird, confine, compact)
or mentally (in love, league):--bind (up), (make a)
conspire(-acy, -ator), join together, knit, stronger, work
(treason).
קָשַׁר (qa.shar) — to conspire.
1) to bind, tie, bind together, league together, conspire
1a) (Qal)
1a1) to bind, confine
1a2) to league together, conspire
1b) (Niphal) to be bound, be bound up
1c) (Piel)
1c1) to bind on
1c2) to bind fast
1c3) to bind, tie
1c4) to bind to oneself
1d) (Pual) robust, vigorous (participle)
1e) (Hithpael) to conspire
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HD — AdverbHD
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
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
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,"…
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Conj | V-Niphal-Impv-2mp — Preposition · verb niphal infinitive construct commonHR/VNcc
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
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
HR/Npl — Preposition · noun properHR/Npl
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…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HC/R/Vqcc — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
תּוֹעָה (tow`ah) refers to concepts of wandering and error, particularly in moral and religious contexts. It encompasses confusion and disturbance, indicating a deviation from the right path or truth. The term is linked to a feminine active participle form of another Hebrew root, suggesting a dynamic aspect of error or moral failure.
תּוֹעָה n.f. wandering, error
error in morals and religion
confusion, disturbance
base
H8442 תּוֹעָה wandering, error . error in morals and religion
. confusion, disturbance
8442 tow`ah to-aw'
feminine active participle of 8582; mistake, i.e. (morally)
impiety, or (political) injury:--error, hinder.
see HEBREW for 08582
תּוֹעָה (to.ah) — error.
1) error, wandering, impiety, perversions
1a) error (in morals and religion)
1b) confusion, disturbance
HNcfsa — Noun common · feminine singular absoluteHNcfsa
kon-fu'-zhun (bosheth, "shame, paleness," kelimmah, "blushing," tohu; akatastasia, sugchusis): In the Old Testament bosheth (1Sa 20:30; Ps 109:29 the King James Version) and kelimmah (Ps 44:15; Isa 30:3) are the words most frequently translated "confusion"; tohu, "wastiness," "emptiness" is so translated (Isa 24:10; 34:11; 41:29), also qalon, "lightness," "contempt" (Job 10:15 = ignominy, the American Standard Revised Version) and tebhel, "profanation" (Le 18:23; 20:12); ra`ash, "shaking," "trembling,"…
→ Of tongues Ge 11:1-9