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. It is first mentioned in Scripture under the name Salem (Gen. 14:18; comp. Ps. 76:2). When first mentioned under the name Jerusalem, Adonizedek was its king (Josh. 10:1). It is afterwards named among the cities of Benjamin (Judg. 19:10; 1 Chr. 11:4); but in the time of David it was divided between Benjamin and Judah. After the death of Joshua the city was taken and set on fire by the men of Judah (Judg. 1:1-8); but the Jebusites were not wholly driven out of it. The city is not again mentioned till we are told that David brought the head of Goliath thither (1 Sam. 17:54). David afterwards led his forces against the Jebusites still residing within its walls, and drove them out, fixing his own dwelling on Zion, which he called “the city of David” (2 Sam. 5:5-9; 1 Chr. 11:4-8). Here he built an altar to the Lord on the threshing-floor of Araunah the Jebusite (2 Sam. 24:15-25), and thither he brought up the ark of the covenant and placed it in the new tabernacle which he had prepared for it. Jerusalem now became the capital of the kingdom. After the death of David, Solomon built the temple, a house for the name of the Lord, on Mount Moriah (B.C. 1010). He also greatly strengthened and adorned the city, and it became the great centre of all the civil and religious affairs of the nation (Deut. 12:5; comp. 12:14; 14:23; 16:11-16; Ps. 122). After the disruption of the kingdom on the accession to the throne of Rehoboam, the son of Solomon, Jerusalem became the capital of the kingdom of the two tribes. It was subsequently often taken and retaken by the Egyptians, the Assyrians, and by the kings of Israel (2 Kings 14:13, 14; 18:15, 16; 23:33-35; 24:14; 2 Chr. 12:9; 26:9; 27:3, 4; 29:3; 32:30; 33:11), till finally, for the abounding iniquities of the nation, after a siege of three years, it was taken and utterly destroyed, its walls razed to the ground, and its temple and palaces consumed by fire, by Nebuchadnezzar, the king of Babylon (2 Kings 25; 2 Chr. 36; Jer. 39), B.C. 588. The desolation of the city and the land was completed by the retreat of the principal Jews into Egypt (Jer. 40-44), and by the final carrying captive into Babylon of all that still remained in the land (52:3), so that it was left without an inhabitant (B.C. 582). Compare the predictions, Deut. 28; Lev. 26:14-39. But the streets and walls of Jerusalem were again to be built, in troublous times (Dan. 9:16, 19, 25), after a captivity of seventy years. This restoration was begun B.C. 536, “in the first year of Cyrus” (Ezra 1:2, 3, 5-11). The Books of Ezra and Nehemiah contain the history of the re-building of the city and temple, and the restoration of the kingdom of the Jews, consisting of a portion of all the tribes. The kingdom thus constituted was for two centuries under the dominion of Persia, till B.C. 331; and thereafter, for about a century and a half, under the rulers of the Greek empire in Asia, till B.C. 167. For a century the Jews maintained their independence under native rulers, the Asmonean princes. At the close of this period they fell under the rule of Herod and of members of his family, but practically under Rome, till the time of the destruction of Jerusalem, A.D. 70. The city was then laid in ruins. The modern Jerusalem by-and-by began to be built over the immense beds of rubbish resulting from the overthrow of the ancient city; and whilst it occupies certainly the same site, there are no evidences that even the lines of its streets are now what they were in the ancient city. Till A.D. 131 the Jews who still lingered about Jerusalem quietly submitted to the Roman sway. But in that year the emperor (Hadrian), in order to hold them in subjection, rebuilt and fortified the city. The Jews, however, took possession of it, having risen under the leadership of one Bar-Chohaba (i.e., “the son of the star”) in revolt against the Romans. Some four years afterwards (A.D. 135), however, they were driven out of it with great slaughter, and the city was again destroyed; and over its ruins was built a Roman city called Aelia Capitolina, a name which it retained till it fell under the dominion of the Mohammedans, when it was called el-Khuds, i.e., “the holy.” In A.D. 326 Helena, mother of the emperor Constantine, ma

(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 of the then known world—we may say beyond any important city that has ever existed on the earth—of a mountain city; breathing, as compared with the sultry plains of Jordan, a mountain air; enthroned, as compared with jericho or Damascus, Gaza or Tyre, on a mountain fastness.”—S. & P. 170,

JERU'SALEM, the capital of the Hebrew monarchy and of the kingdom of Judah, the most important city in biblical history, and the most sacred and the most desecrated city of the world. "Beautiful for situation," "the joy of the whole earth," "the perfection of beauty," - so sings the Psalmist of this wonderful city. Ps 48:2-3; Ps 50:2. Yet Jesus wept over it tears of sorrow in view of its unfaithfulness and approaching doom: "Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." Matt 23:37-39.

vision of peace

JERU'SALEM, the capital of the Hebrew monarchy and of the kingdom of Judah, the most important city in biblical history, and the most sacred and the most desecrated city of the world. "Beautiful for situation," "the joy of the whole earth," "the perfection of beauty," - so sings the Psalmist of this wonderful city. Ps 48:2-3; Ps 50:2. Yet Jesus wept over it tears of sorrow in view of its unfaithfulness and approaching doom: "Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." Matt 23:37-39. I. Names. - "Jerusalem," in Hebrew, means "the possession" or "inheritance of peace." It is called "Salem" in Ps 76:2, and Jewish commentators affirm that it is identical with the Salem of Melchizedek, Gen 14:18; but Jerome and others dispute this. The Jews also believe that it includes the mount upon which Abraham offered Isaac, and which he named" Jehovah-jireh." Gen 22:14. It is called "Jebusi," Josh 18:28, and "Jebus," Judg 19:10-11, and it first appears as "Jerusalem" in Josh 10:1. It was known as "the city of David" and of "Zion," 1 Kgs 8:1; 2 Kgs 14:20; "city of Judah," 2 Chr 25:28; "city of God," Ps 46:4; "city of the great King," Ps 48:2; "the holy city," Neh 11:1; "Ariel," Isa 29:1; in the Latin Version it is "Hierosolyma." By the Roman emperor Hadrian it was named AElia Capitolina; by the Mohammedans, Arabs, and Turks it is now known

as el-Khuds, or "the holy," and Beit-el-Makhuddis, or "the holy house" or "the sanctuary." The Moslems regard it as their most holy city, next to Mecca and Medina, and believe that the general judgment will take place in the valley of Jehoshaphat, under the direction of Mohammed and Jesus.

Part of speech: noun (n.)

The chief city of Palestine, intimately associated with the glory of the Jewish nation, and the life and death of Jesus Christ. Jerusalem artichoke Etym: [Perh. a corrupt. of It. girasole i.e., sunflower, or turnsole. See Gyre, Solar.] (Bot.) (a) An American plant, a perennial species of sunflower (Helianthus tuberosus), whose tubers are sometimes used as food. (b) One of the tubers themselves. -- Jerusalem cherry (Bot.), the popular name of either of either of two species of Solanum (S. Pseudo-capsicum and S. capsicastrum), cultivated as ornamental house plants. They bear bright red berries of about the size of cherries. -- Jerusalem oak (Bot.), an aromatic goosefoot (Chenopodium Botrys), common about houses and along roadsides. -- Jerusalem sage (Bot.), a perennial herb of the Mint family (Phlomis tuberosa). -- Jerusalem thorn (Bot.), a spiny, leguminous tree (Parkinsonia aculeata), widely dispersed in warm countries, and used for hedges. -- The New Jerusalem, Heaven; the Celestial City.