Zephaniah 3:16 — Word Study
WLCבַּיּ֣וֹם הַה֔וּא יֵאָמֵ֥ר לִירֽוּשָׁלִַ֖ם אַל־ תִּירָ֑אִי צִיּ֖וֹן אַל־ יִרְפּ֥וּ יָדָֽיִךְ׃
BSAOn thathûwʼ dayyôwm [in the future, at a specific time] they will sayʼâmar▸ to JerusalemYᵉrûwshâlaim [the city of peace, Zion's capital] Do notʼal [never, under no circumstances] fearyârêʼ▸ [be afraid, dread] O ZionTsîyôwn [the mountain, God's holy city] do notʼal [refrain from, stop] let your handsyâd [your strength, power] fall limprâphâh▸ [become weak, slacken, lose courage]
| Greek | English | Parsing |
|---|---|---|
| בַּיּ֣וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַה֔וּא | that | Particle, pronoun |
| יֵאָמֵ֥ר | it will be said | Verb, Niphal, imperfect third person masculine singular |
| לִירֽוּשָׁלִַ֖ם | to Jerusalem | Preposition, noun proper |
| אַל־ | may not | Particle |
| תִּירָ֑אִי | you be afraid | Verb, Qal, jussive second person feminine singular |
| צִיּ֖וֹן | O Zion | Noun proper |
| אַל־ | may not | Particle |
| יִרְפּ֥וּ | they drop | Verb, Qal, jussive third person masculine plural |
| יָדָֽיִךְ׃ | hands your | Noun common both dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On that day they will say to Jerusalem: “Do not fear, O Zion; do not let your hands fall limp. |
| KJV | In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. |
| ASV | In that day it shall be said to Jerusalem, Fear thou not; O Zion, let not thy hands be slack. |
| YLT | In that day it is said to Jerusalem, 'Fear not, O Zion, let not thy hands be feeble. |
| WEB | In that day, it will be said to Jerusalem, “Don’t be afraid, Zion. Don’t let your hands be weak.” |
| BBE | In that day it will be said to Jerusalem, Have no fear: O Zion, let not your hands be feeble. |
The translations agree on the core message of reassurance and strength.
The sentence features a main clause followed by two imperative phrases, emphasizing the encouragement and strength being conveyed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Zephaniah 3:16
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 Promise of Restorationgenerated
Zephaniah 3:16 speaks of a future time when the people will reassure Jerusalem, the city of peace, not to fear. This promise comes after a declaration of God's presence and protection, emphasizing the transformation from fear to strength. The surrounding verses highlight God's restoration and joy over His people, contrasting the previous state of punishment with a new hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 35:3–4 | Strengthen the limp hands and steady the feeble knees! |
| 2 | Isaiah 40:9 | Go up on a high mountain, O Zion, herald of good news. Raise your voice loudly, O Jerusalem, herald of good news. Lift it up, do not be afraid! Say to the cities of Judah, “Here is your God!” |
| 3 | Isaiah 41:10–13 | Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will surely help you; I will uphold you with My right hand of righteousness. |
| 4 | Isaiah 43:1–2 | Now this is what the LORD says— He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your name; you are Mine! |
| 5 | Isaiah 44:2 | This is the word of the LORD, your Maker, who formed you from the womb and who will help you: “Do not be afraid, O Jacob My servant, Jeshurun, whom I have chosen. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יֵאָמֵ֥ר, ye.'a.Mergenerated
The verb אָמַר (amar) means 'to say' or 'to speak'. In this context, it is in the Niphal form, indicating that something will be said or declared. This construction emphasizes the assurance that will be communicated to Jerusalem.
The use of the imperfect tense suggests an ongoing action in the future, reinforcing the certainty of the message being conveyed to Jerusalem. The phrase indicates a communal declaration, highlighting the collective support for the city.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the phrase conveys a message of reassurance to Jerusalem.
Sentence Structuregenerated
The main verb of the verse is יֵאָמֵ֥ר, it will be said, which governs the entire statement. The structure includes a prepositional phrase indicating the audience (to Jerusalem), followed by two imperative clauses that provide the encouragement.
The command forms, אַל־ תִּירָ֑אִי and אַל־ יִרְפּ֥וּ, emphasize the urgency and importance of the message, with the negative particle אַל used to stress the prohibition against fear and weakness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יֵאָמֵ֥ר is rendered as ἐρεῖ, which also means 'it will be said'. This choice aligns closely with the Hebrew meaning, maintaining the emphasis on a future declaration.
The Greek translation captures the same sense of reassurance, though the structure and word order differ from the Hebrew.
In plain words — the whole versegenerated
Zephaniah 3:16 reassures Jerusalem that on a future day, the people will encourage her not to fear. They are told to maintain their strength and not let their hands become weak. This promise follows God's declaration of His presence and protection over His people.
Frequently Asked Questionsgenerated
Not fearing means trusting in God's protection and presence, as He reassures His people of their safety and strength.
Zion is often used as a symbolic name for Jerusalem, representing God's holy city and the place of His dwelling among His people.
This phrase symbolizes maintaining strength and courage in the face of challenges, emphasizing the need for resilience.
This verse is part of a larger message of restoration and hope, where God promises to remove punishment and bring joy to His people.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God and not be afraid?
- How can I encourage others who may be feeling weak or fearful?
- What does it mean to me that God promises His presence among His people?
- How can I actively maintain my strength in challenging times?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, noting its application to both the return from Babylon and the renovation of Jerusalem.
I am aware that some commentators understood this [text to apply to] the return from Babylon and the renovation of Jerusalem, and I do not contradict their words: the prophecy applies also to what happened at that time.Early Church Fathers on Zephaniah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 3:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn that day it shall be said to Jerusalem, fear thou not,.... Do not be afraid of any enemies; neither outward ones, the armies of Gog and Magog, the Turk, who will threaten, and will attempt to
Read John Gill on Zephaniah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. In that day it shall be said ... to Zion, Let not thine hands be slack - (Hebrews 12:12). Do not faint in the work of the Lord.
Read Robert Jamieson on Zephaniah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn that day; the day or time of restitution, when the captivity returned shall be settled in their land. It shall be said; by prophets, or by friends, congratulating them, or by each to other. To Jerusalem; inhabitants of Jerusalem, the place being put for the people. Fear thou not; disquiet not yourselves with fears, though you may apprehend some dangers from Sanballat and Tobiah, &c., though troublous times. as ,2 Da 9:25. Let not thine hands be slack, in the work of the Lord, building the city and temple, and restoring the worship of God; take heart, O ye returned captives, for God your King is with you.
Read Matthew Poole on Zephaniah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 3:16 In that day it shall be said to Jerusalem, Fear thou not: [and to] Zion, Let not thine hands be slack.Ver. 16. Fear thou not] Why shouldest thou while the King of Israel is in the midst of thee? Be of good cheer, said Caesar to the ferryman in a storm, thou canst not miscarry: Casarem enim fers et fortunam Caesaris, for you carry Caesar and luck of Caesar, so long as Caesar is in the same bottom with thee. May not the Church much more gather comfort, having God in her company; and so many of his servants to say to her, Fear thou not? True faith quelleth and killeth distrustful fear; but awful dread it breedeth, feedeth, fostereth, and cherisheth. And to Zion, Let not thine…
Read John Trapp on Zephaniah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Compare Isaiah 35:3-4; Isaiah 62:11, et seq.
Read Charles John Ellicott on Zephaniah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Fear thou not] Thou shalt have no more captivities nor national afflictions. Let not thine hands be slack.] This may refer, first, to the rebuilding of the temple of God, after the return from Babylon; and, secondly, to their diligence and zeal in the Christian Church.
Read AdamClarke on Zephaniah 3 →CambridgeThe Cambridge Bible for Schools and Colleges16. Let not thine hands be slack] that is, hang down, in terror or paralysis. Jeremiah 6:24; Hebrews 12:12.
Read Cambridge on Zephaniah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleIn that day it shall be said to Jerusalem, Fear thou not - For “perfect love casteth out fear” John 4:18; from where he saith, “Fear not, little flock; it is your Father’s good pleasure to give you the kingdom” Luke 12:32.
Read Albert Barnes on Zephaniah 3 →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
On that day they will say to Jerusalem: “Do not fear, O Zion; do not let your hands fall limp.
In that day, it will be said to Jerusalem, “Don’t be afraid, Zion. Don’t let your hands be weak.”
On that day they will say to Jerusalem: “Do not fear, O Zion; do not let your hands fall limp.
On that day they will say to Jerusalem, “Don’t be afraid, Zion! Your hands must not be paralyzed from panic!
Tyndale line
In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack.
In that day it shall be said to Jerusalem, Fear thou not; O Zion, let not thy hands be slack.
In that day it shall be said to Jerusalem, Fear thou not: O Zion, let not thine hands be slack.
In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thy hands be slack.
In that day it shalbe said to Ierusalem, Feare thou not, O Zion: let not thine handes be faint.
Strictly literal
In that day it shall be said to Jerusalem, Fear not; Zion, let not thy hands be slack.
In that day it is said to Jerusalem, 'Fear not, O Zion, let not thy hands be feeble.
In that day it is said to Jerusalem, || “Do not fear, O Zion, || Do not let your hands be feeble.
On that day shall it be said to Jerusalem, Fear thou not: [to] Zion, Let not thy hands become weak.
In that day they will say to Jerusalem, “Do not fear, Zion. Do not let your hands falter.
From the Latin
In that day it shall be said to Jerusalem: Fear not: to Sion: Let not thy hands be weakened.
Simplified
On that day the message to the people of Jerusalem will be, “Don't be afraid; don't be discouraged!”
In that day it will be said to Jerusalem, Have no fear: O Zion, let not your hands be feeble.
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 show agreement in nine out of ten words, preserving the core message. The Dead Sea Scrolls reflect a similar sentiment but include some editorial restorations, indicating a shared tradition of this prophetic assurance.
בַּיּ֣וֹם הַה֔וּא יֵאָמֵ֥ר לִירֽוּשָׁלִַ֖ם אַל־ תִּירָ֑אִי צִיּ֖וֹן אַל־ יִרְפּ֥וּ יָדָֽיִךְ׃
9 of the 10 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.
[ביום] [ההוא] יאמר לירושלם אל תיראי [ציון] אל ירפו ידי׳ך
6 words on the leather — 1 partly restored, 3 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 Zephaniah 3:16
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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
Prep | N-proper — 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…
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Juss-2fs — Verb · Qal · jussive second person feminine singularHVqj2fs
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
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
רָפָה (raphah) is a Hebrew verb meaning to slacken or relax. It encompasses a range of actions including sinking down, abating, and withdrawing. The word can be used in various forms, such as causing something to drop or refraining from action. It appears in different contexts, indicating both literal and figurative meanings.
רָפָה vb. sink, relax
Qal
sink down
sink, drop
sink, relax, abate
relax, withdraw
Niph. idle
Pi. causat.: let wings drop
Hiph. causat.
let drop
let go
refrain
Hithp. hast shewn thyself slack
base
H7503 רָפָה sink, relax .. sink down
. sink, drop
. sink, relax, abate
. relax, withdraw
. idle
. causat.: let wings drop
. causat. . let drop
. let go
. refrain
. hast shewn thyself slack
7503 raphah raw-faw'
a primitive root; to slacken (in many applications, literal
or figurative):--abate, cease, consume, draw (toward
evening), fail, (be) faint, be (wax) feeble, forsake, idle,
leave, let alone (go, down), (be) slack, stay, be still, be
slothful, (be) weak(-en). See 7495.
see HEBREW for 07495
רָפָה (ra.phah) — to slacken.
1) to sink, relax, sink down, let drop, be disheartened
1a) (Qal)
1a1) to sink down
1a2) to sink, drop
1a3) to sink, relax, abate
1a4) to relax, withdraw
1b) (Niphal) idle (participle)
1c) (Piel) to let drop
1d) (Hiphil)
1d1) to let drop, abandon, relax, refrain, forsake
1d2) to let go
1d3) to refrain, let alone
1d4) to be quiet
1e) (Hithpael) to show oneself slack
V-Qal-Juss-3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp2fs