Lexical Summary Hierosoluma: Jerusalem Original Word: Ἱεροσόλυμα Strong's Exhaustive Concordance Jerusalem. Of Hebrew origin (Yruwshalaim); Hierosolyma (i.e. Jerushalaim}, the capitol of Palestine -- Jerusalem. Compare Hierousalem. see GREEK Hierousalem see HEBREW Yruwshalaim HELPS Word-studies Cognate: 2414 Hierosólyma (a neuter noun, occurring about 60 times) – properly, "dwelling of peace," referring to the city of Jerusalem (see also OT 3389/Yerúshálayim). See 2419 (Hierousalm, the feminine noun-form). [OT Hebrew uses only one gender (term) for "Jerusalem" (OT 3389/Yerúshalayim).] NAS Exhaustive Concordance Word Originof Hebrew origin Yerushalaim Definition Jerusalem, the capital of united Isr. and Judah NASB Translation Jerusalem (63). Thayer's Greek Lexicon STRONGS NT 2414: ἹεροσόλυμαἹεροσόλυμα (WH Ιεροσόλυμα, see their Introductory § 408), Ἱεροσολύμων, τά (the invariable form in Mark and John, almost everywhere in Matt. and Josephus (c. Apion 1, 22, 13, etc.; Philo, leg. ad Gaium § 36; (cf. Polybius 16, 39, 4); others)), and Ἱερουσαλήμ (WH Ἰερουσαλήμ (see reference as above)), ἡ, indeclinable (the invariable form in the Sept. (Joshua 10:1, etc.; Philo de somn. 2:39 at the beginning; so Aristotle, in Josephus, contra Apion 1, 22, 7 (where see Müller)); in the N. T. where a certain sacred emphasis, so to speak, resides in the very name, as Galatians 4:25f (see Lightfoot at the passage); Hebrews 12:22; Revelation 3:12; Revelation 21:2, 10; thus in direct address: Matthew 23:37; Luke 13:34; both forms are used promiscuously (yet with a marked preference for the indeclinable form) in the O. T. Apocrypha, and in the writings of Luke and of Paul; (cf. Tdf. Proleg., p. 119; WH's Appendix, p. 160). Whether there is also a third and unusual form Ἱεροσόλυμα, ἱεροσολυμης, ἡ, in Matthew 2:3; Matthew 3:5, is extremely doubtful; for in the phrase ἐξεπορεύετο ... Ἱεροσόλυμα, Matthew 3:5, the noun can be taken as a neuter plural with a singular verb, cf. Winer's Grammar, § 58, 3 a.; and in the former passage, Matthew 2:3, the unusual coupling of the feminine πᾶσα with the neuter plural Ἱεροσόλυμα is easily explained by the supposition that the appellative idea, ἡ πόλις, was in the writer's mind; see Fritzsche and Bleek at the passage; cf. Buttmann, 18 (16); (yet see Pape, Eigennamen, under the word). Hebrew יְרוּשָׁלִַם and יְרוּשָׁלַיִם, Chaldean יְרוּשְׁלֶם, Syriac mLSrw) [ 1. to denote, either the city itself, Matthew 2:1; Mark 3:8; John 1:19, etc.; or its inhabitants, Matthew 2:3; Matthew 3:5; Matthew 23:37; Luke 13:34. 2. ἡ νῦν Ἱερουσαλήμ (the Jerusalem that now is), with its present religious institutions, i. e. the Mosaic system, so designated from its primary external location, Galatians 4:25, with which is contrasted ἡ ἄνω Ἱερουσαλήμ (after the rabbinical phrase מעלה שׁל ירושׁלים, Jerusalem that is above, i. e. existing in heaven, according to the pattern of which the earthly Jerusalem מטה שׁל ירושׁלים was supposed to be built (cf. Schöttgen, Horae Hebrew i., 1207ff)), i. e. metaphorically, the City of God founded by Christ, now wearing the form of the church, but after Christ's return to put on the form of the perfected Messianic kingdom, Galatians 4:26; Ἱερουσαλήμ ἐπουράνιος, the heavenly Jerusalem, i. e. the heavenly abode of God, Christ, the angels, beatified men (as well the saints of the O. T. as Christians), and as citizens of which true Christians are to be regarded while still living on earth, Hebrews 12:22; ἡ καινή Ἱερουσαλήμ in the visions of John 'the Revelator,' the new Jerusalem, a splendid visible city to be let down from heaven after the renovation of the world, the future abode of the blessed: Revelation 3:12; Revelation 21:2, 10. Topical Lexicon Geographical and Historical Setting Jerusalem sits about 2,500 feet above sea level in the hill country of Judah, flanked by the Kidron, Hinnom, and Tyropoeon Valleys. By New Testament times it had been rebuilt and expanded by Herod the Great, who nearly doubled the Temple Mount platform and embellished the Second Temple. Pilgrims in the Gospels and Acts regularly ascend “up to Jerusalem” (Matthew 20:17; Mark 10:32) because of both its elevation and its covenantal centrality. Old Testament Foundations Long before the Greek term Ἰεροσόλυμα appears, the city had been chosen by the Lord: These commitments supply the theological backdrop every New Testament reader assumes when encountering the word “Jerusalem.” Jerusalem in the Gospels 1. Birth and Childhood Narratives “After Jesus was born in Bethlehem of Judea, in the days of King Herod, Magi from the east arrived in Jerusalem” (Matthew 2:1). The city becomes the first stage on which Jesus’ Messianic identity is probed by outsiders. At forty days old He is presented in the Temple (Luke 2:22-38), fulfilling Mosaic Law and prompting Simeon’s and Anna’s prophetic blessings. 2. Public Ministry From early Judean visits for feasts (John 2:13; 5:1) to climactic Passion-Week entry (Matthew 21:1-10; John 12:12-19), Jerusalem frames the disclosure of Jesus as Son of David and Lamb of God. His miracles, conflicts with leaders, and Temple cleansing (Mark 11:15-18) underscore both His authority and the city’s spiritual decline. 3. Passion, Death, Resurrection, Ascension Jesus repeatedly predicts that He “must go to Jerusalem and suffer many things” (Matthew 16:21). The city is where redemption is accomplished (Luke 24:46-49). Forty days later, from the Mount of Olives just east of its walls, He ascends, pledging the Spirit (Acts 1:4-12). Jerusalem in Acts and the Epistles 1. Birthplace of the Church Pentecost occurs “in Jerusalem” (Acts 2), fulfilling Isaiah 2:3: “The law will go out from Zion, the word of the LORD from Jerusalem.” Three thousand are added, and the apostles teach “daily in the temple courts” (Acts 5:42). 2. Mission Headquarters and Council Jerusalem sends Peter and John to Samaria (Acts 8:14), receives Paul after his conversion (Galatians 1:18), and hosts the Jerusalem Council that clarifies the gospel for Gentiles (Acts 15; reflected in Acts 16:4). 3. Paul’s Burden and Trials Paul repeatedly longs to reach Jerusalem (Acts 18:21; 19:21; 20:16), brings relief offerings (Romans 15:25-27), and ultimately faces arrest there (Acts 21–23) before appealing to Caesar. 4. Theological Contrast—Earthly vs. Heavenly Paul distinguishes “present Jerusalem,” still in bondage, from “Jerusalem above” which is free (Galatians 4:25-26). Hebrews 12:22 echoes this heavenly perspective, while Revelation 21–22 culminates in the “New Jerusalem.” Theological Symbolism • Covenant Center: The city embodies God’s dwelling with His people (Psalm 132:13-14). Prophecy and Eschatology Zechariah foresees nations gathering against Jerusalem yet ultimately worshiping there (Zechariah 14). Jesus’ Olivet Discourse foretells destruction and future deliverance (Matthew 24; Luke 21). Revelation envisions the New Jerusalem, a cubic, temple-like city where “the Lord God Almighty and the Lamb are its temple” (Revelation 21:22). Jerusalem and Christian Worship Believers no longer require pilgrimage to a physical mountain (John 4:21). Nonetheless, the earthly city remains a tangible reminder of God’s faithfulness, while the heavenly Jerusalem defines Christian hope, orienting worship toward a consummated kingdom. Applications for the Church Today • Assurance of Promise: God’s historical dealings with Jerusalem confirm His reliability. Key New Testament Passages Featuring Ἰεροσόλυμα Matthew 5:35 – “Nor by Jerusalem, for it is the city of the great King.” Luke 13:22 – Jesus “made His way to Jerusalem, teaching and journeying from town to town.” John 10:22 – “At that time the Feast of Dedication took place in Jerusalem. It was winter.” Acts 8:1 – “On that day a great persecution broke out against the church in Jerusalem.” Galatians 2:1 – “Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.” Jerusalem, therefore, is both locale and lens—grounding the gospel in real history while pointing forward to the eternal city where God’s purposes reach their glorious completion. Forms and Transliterations Ιεροσολυμα Ἰεροσόλυμα Ἱεροσόλυμα Ιεροσολυμοις Ἰεροσολύμοις Ἱεροσολύμοις Ιεροσολυμων Ἰεροσολύμων Ἱεροσολύμων Ἰερουσαλὴμ Ierosoluma Ierosolumois Ierosolumon Ierosolumōn Ierosolyma Ierosólyma Ierosolymois Ierosolýmois Ierosolymon Ierosolymōn Ierosolýmon Ierosolýmōn Ierousalem Ierousalēm IerousalḕmLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 2:1 N-AFSGRK: παρεγένοντο εἰς Ἰεροσόλυμα NAS: arrived in Jerusalem, saying, KJV: the east to Jerusalem, INT: arrived at Jerusalem Matthew 2:3 N-NFS Matthew 3:5 N-NFS Matthew 4:25 N-GNP Matthew 5:35 N-AFS Matthew 15:1 N-GNP Matthew 16:21 N-AFS Matthew 20:17 N-AFS Matthew 20:18 N-AFS Matthew 21:1 N-AFS Matthew 21:10 N-AFS Mark 3:8 N-GNP Mark 3:22 N-GNP Mark 7:1 N-GNP Mark 10:32 N-AFS Mark 10:33 N-AFS Mark 11:1 N-AFS Mark 11:11 N-AFS Mark 11:15 N-AFS Mark 11:27 N-AFS Mark 15:41 N-AFS Luke 2:22 N-AFS Luke 13:22 N-AFS Luke 19:28 N-AFS Luke 23:7 N-DNP Strong's Greek 2414 |
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