Psalms 79:1 — Word Study
WLCאֱֽלֹהִ֡ים בָּ֤אוּ גוֹיִ֨ם׀ בְּֽנַחֲלָתֶ֗ךָ טִ֭מְּאוּ אֶת־ הֵיכַ֣ל קָדְשֶׁ֑ךָ שָׂ֖מוּ אֶת־ יְרוּשָׁלִַ֣ם לְעִיִּֽים׃
BSAA Psalmmizmôwr of AsaphʼÂçâph The nationsgôwy [heathen, Gentile] O Godʼĕlôhîym [Elohim, the supreme God] have invadedbôwʼ■ Your inheritancenachălâh [land, heritage] they have defiledṭâmêʼ■ [made unclean, polluted] Your holyqôdesh [set-apart, sacred] templehêykâl [and] reducedsûwm■ JerusalemYᵉrûwshâlaim [the city of peace] to rubbleʻîy [heaps, ruins]
| Greek | English | Parsing |
|---|---|---|
| אֱֽלֹהִ֡ים | O God | Noun common, masculine plural absolute |
| בָּ֤אוּ | they have come | Verb, Qal, perfect third person common plural |
| גוֹיִ֨ם׀ | [the] nations | Noun common, masculine plural absolute |
| בְּֽנַחֲלָתֶ֗ךָ | in inheritance your | Preposition, noun common feminine singular construct, suffix |
| טִ֭מְּאוּ | they have made unclean | Verb, Piel, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| הֵיכַ֣ל | [the] temple of | Noun common, masculine singular construct |
| קָדְשֶׁ֑ךָ | holiness your | Noun common masculine singular construct, suffix |
| שָׂ֖מוּ | they have made | Verb, Qal, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| יְרוּשָׁלִַ֣ם | Jerusalem | Noun proper |
| לְעִיִּֽים׃ | into heaps of ruins | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The nations, O God, have invaded Your inheritance; they have defiled Your holy temple and reduced Jerusalem to rubble. |
| KJV | O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. |
| ASV | O God, the nations are come into thine inheritance; Thy holy temple have they defiled; They have laid Jerusalem in heaps. |
| YLT | A Psalm of Asaph. O God, nations have come into Thy inheritance, They have defiled Thy holy temple, They made Jerusalem become heaps, |
| WEB | God, the nations have come into your inheritance. They have defiled your holy temple. They have laid Jerusalem in heaps. |
| BBE | O God, the nations have come into your heritage; they have made your holy Temple unclean; they have made Jerusalem a mass of broken walls. |
All translations agree on the essential meaning of the verse, emphasizing the invasion and desecration of Jerusalem.
The sentence is structured around a main clause with two subordinate clauses detailing the actions taken against God's inheritance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָסָף
verbלְ
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 — Psalms 79:1
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 — A Lament for Jerusalemgenerated
Psalm 79:1 expresses the sorrow of the psalmist as he laments the invasion of the nations and the desecration of God's holy temple. This verse captures the deep anguish over the loss of Jerusalem, a city central to the identity and worship of the Israelites. The psalmist's plea highlights the gravity of the situation and the need for divine intervention, reflecting a common theme in the Psalms of seeking God's help in times of distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 74:1 | Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture? |
| 2 | Psalm 74:3–4 | Turn Your steps to the everlasting ruins, to everything in the sanctuary the enemy has destroyed. |
| 3 | Psalm 80:12–13 | Why have You broken down its walls, so that all who pass by pick its fruit? |
| 4 | 2 Kings 21:12–16 | this is what the LORD, the God of Israel, says: ‘Behold, I am bringing such calamity upon Jerusalem and Judah that the news will reverberate in the ears of all who hear it. |
| 5 | 2 Kings 25:4–10 | Then the city was breached; and though the Chaldeans had surrounded the city, all the men of war fled by night by way of the gate between the two walls near the king’s garden. They headed toward the Arabah, |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֡ים, 'elo.Himgenerated
The Hebrew word אֱלֹהִים (elohiym) is a plural noun that often refers to the supreme God, emphasizing His majesty and power. It can denote divine beings, rulers, or judges, and is sometimes used in a superlative sense. In this context, it directly addresses God, acknowledging His authority and sovereignty.
This term is significant in the Old Testament as it reflects the relationship between God and His people. The use of אֱלֹהִים here underscores the psalmist's appeal to the one true God amidst the chaos caused by foreign nations.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads as follows: 'The nations, O God, have invaded Your inheritance...' This wording is consistent across the KJV, ASV, YLT, WEB, and BBE, all emphasizing the invasion and defilement of Jerusalem.
Sentence Structuregenerated
The main verb of the verse is בָּ֤אוּ, they have come, which governs the entire statement. The structure includes a subject phrase, a prepositional phrase indicating the invasion, and a series of clauses detailing the consequences of that invasion.
The Hebrew word order places emphasis on the nations invading God's inheritance, followed by the actions taken against His temple and Jerusalem, highlighting the severity of the situation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term אֱלֹהִים is translated as ψαλμὸς (psalmos), which indicates a focus on the act of lamentation through song or psalm. This choice reflects the context of the psalmist's grief and the communal aspect of worship in response to tragedy.
The translation choices in the Septuagint show a continuity of thought, aligning with the themes of lament and supplication found in the Hebrew text.
In plain words — the whole versegenerated
Psalm 79:1 describes how the nations have invaded God's inheritance, which is the land of Israel. They have defiled His holy temple and left Jerusalem in ruins. This verse expresses deep sorrow and calls for God's attention to the devastation experienced by His people.
Frequently Asked Questionsgenerated
It signifies the foreign nations' attack on Israel, which is viewed as God's chosen land, representing His presence and promises.
The temple is considered holy because it is the dwelling place of God among His people, set apart for worship and sacrifice.
To defile the temple means to make it unclean or polluted, violating its sacredness and purpose.
Jerusalem is called the city of peace because its name is believed to derive from the Hebrew word for peace, and it has historically been a central place of worship and community for the Israelites.
Reflection Questionsgenerated
- How can I recognize the sacredness of places and things in my life, similar to how the temple was viewed in ancient Israel?
- In what ways can I respond to the injustices and devastation I see in the world around me?
- What does it mean for me to seek God's intervention in times of trouble?
- How can the themes of lament and hope in this psalm inform my prayers and actions today?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this psalm to discuss themes of divine justice and human suffering. Their quotations highlight the significance of the events described in this lament.
If you shut the heavens, who will open them? And if you let loose your torrents, who will restrain them? It is an easy thing in your eyes to make some people poor and others rich, to make some alive and to kill others,Early Church Fathers on Psalms 79 →
Further still, we are reminded that in such a carnage as then occurred, the bodies could not even be buried. But godly confidence is not appalled by so ill-omened a circumstance;Early Church Fathers on Psalms 79 →
Over the title of this Psalm, being so short and so simple, I think we need not tarry. But the prophecy which here we read sent before, we know to be evidently fulfilled.Early Church Fathers on Psalms 79 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 79:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO God, the Heathen are come into thine inheritance,.... The land of Canaan, divided among the children of Israel by lot and line for an inheritance, out of which the Heathen were cast, to make room
Read John Gill on Psalms 79 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.
Read Robert Jamieson on Psalms 79 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 79 THE This Psalm was doubtless composed upon the sad occasion of the destruction of Judea and Jerusalem, either by Antiochus, or rather by the Chaldeans; as may be gathered from /APC 1Ma 7:16,17, where, in the relation of the persecution of Antiochus, the second and third verses of this Psalm are cited. The psalmist, complaining of the desolation and ruin of Jerusalem, , expostulateth with God about his long anger and jealousy, ; entreateth for the forgiveness of their sins, and speedy help and mercy, , to the everlasting praise of his name, . Are come, as invaders and conquerors. Into thine inheritance; into Canaan and Judea, which thou didst choose for thine inheritance. Defied…
Read Matthew Poole on Psalms 79 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 79:1 « A Psalm of Asaph. » O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.A Psalm] Of like subject with Psalms 74:1-23, bewailing the same calamity of the Jews, whether under Nebuchadnezzar or Antiochus is uncertain; but foreseen by Asaph, or described by some other prophet, and committed to some of Asaph’ s successors to be sung. Cantant iusti etiam in adversis; as birds in the spring tune most sweetly when it raineth most sadly. Ver. 1. O God, the heathen] Ex abrupto orditur; q.d. Canst thou endure it? Is it not high time for thee to set in? Lo, they have filled the breadth of thy land, O Immanuel, Isaiah…
Read John Trapp on Psalms 79 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Inheritance.—Probably intended to embrace both land and people. (Exodus 15:17; Psalms 74:2, &c.) Heaps—i.e., ruins. (Comp. Micah 3:12; Jeremiah 26:18; and in singular, Micah 1:6.)
Read Charles John Ellicott on Psalms 79 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXIX The psalmist complains of the cruelty of his enemies and the desolations of Jerusalem, and prays against them, 1-7. He prays for the pardon and restoration of his people, and promises gratitude and obedience, 8-13. NOTES ON PSALM LXXIX The title, A Psalm of Asaph, must be understood as either applying to a person of the name of Asaph who lived under the captivity; or else to the family of Asaph; or to a band of singers still bearing the name of that Asaph who flourished in the days of David; for most undoubtedly the Psalm was composed during the Babylonish captivity, when the city of Jerusalem lay in heaps, the temple was defiled, and the people were in a state of captivity.…
Read AdamClarke on Psalms 79 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. The Psalmist tells his grief to God: His land is overrun by heathen, His temple is desecrated, His city is in ruins, His people are slaughtered, the survivors are the scorn of their neighbours.
Read Cambridge on Psalms 79 →Albert Barnes1798–1870Barnes' Notes on the BibleO God, the heathen are come into thine inheritance - The nations; a foreign people. See Psalms 2:1, note; Psalms 2:8; note; Psalms 78:55, note.
Read Albert Barnes on Psalms 79 →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
The nations, O God, have invaded Your inheritance; they have defiled Your holy temple and reduced Jerusalem to rubble.
God, the nations have come into your inheritance. They have defiled your holy temple. They have laid Jerusalem in heaps.
A Psalm of Asaph. The nations, O God, have invaded Your inheritance; they have defiled Your holy temple and reduced Jerusalem to rubble.
O God, foreigners have invaded your chosen land; they have polluted your holy temple and turned Jerusalem into a heap of ruins.
Tyndale line
O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.
O God, the nations are come into thine inheritance; Thy holy temple have they defiled; They have laid Jerusalem in heaps.
O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.
A Psalm of Asaph. O God, the heathen have come into thy inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.
A Psalme committed to Asaph. O God, the heathen are come into thine inheritance: thine holy Temple haue they defiled, and made Ierusalem heapes of stones.
Strictly literal
O God, the nations are come into thine inheritance: thy holy temple have they defiled; they have laid Jerusalem in heaps.
A Psalm of Asaph. O God, nations have come into Thy inheritance, They have defiled Thy holy temple, They made Jerusalem become heaps,
A PSALM OF ASAPH. O God, nations have come into Your inheritance, || They have defiled Your holy temple, || They made Jerusalem become heaps,
“A psalm of Assaph.” O God! nations have entered into thy heritage; they have profaned thy holy temple; they have rendered Jerusalem heaps of ruins.
God, foreign nations have come into your inheritance; they have defiled your holy temple; they have turned Jerusalem into a heap of ruins.
From the Latin
Unto the end, for them that shall he changed, a testimony for Asaph, a psalm.
Simplified
God, heathen nations have invaded your land. They have defiled your holy Temple. They have turned Jerusalem into heaps of rubble.
O God, the nations have come into your heritage; they have made your holy Temple unclean; they have made Jerusalem a mass of broken walls.
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 of Psalms 79:1 states that nations have invaded God's inheritance, defiled His holy temple, and reduced Jerusalem to rubble. The Septuagint closely matches this text in meaning, although it presents the words in a different order and structure, reflecting its own Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide differing readings for this verse, as they are not directly attested in these witnesses. Therefore, the primary agreement is between the Masoretic Text and the Septuagint, highlighting a consistent understanding of the verse's themes across these ancient texts.
אֱֽלֹהִ֡ים בָּ֤אוּ גוֹיִ֨ם׀ בְּֽנַחֲלָתֶ֗ךָ טִ֭מְּאוּ אֶת־ הֵיכַ֣ל קָדְשֶׁ֑ךָ שָׂ֖מוּ אֶת־ יְרוּשָׁלִַ֣ם לְעִיִּֽים׃
11 of the 12 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 Psalms 79:1
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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,"…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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…
עִי (`iy) refers to a ruin or heap of ruins, derived from the root meaning to overturn. The entries consistently emphasize its meaning related to destruction or collapse, with no significant disagreement among lexicons. It is noted in the context of a physical heap or ruin.
עִי n.[m.] ruin, heap of ruins
base
H5856 עִי
5856 `iy ee
from 5753; a ruin (as if overturned):--heap.
see HEBREW for 05753
עִי (i) — ruin.
ruin, heap of ruins
Also means: be.i (בְּעִי "ruins" H1164)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa