Ἱεροσόλυμα (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. (Jos 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 Gal 4:25 f (see Lightfoot at the passage); Heb 12:22; Rev 3:12; Rev 21:2; Rev 21:10; thus in direct address: Mat 23:37; Luk 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 Mat 2:3; Mat 3:5, is extremely doubtful; for in the phrase ἐξεπορεύετο ... Ἱεροσόλυμα, Mat 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, Mat 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 éÀøåÌùÈÑìÄÇí and éÀøåÌùÈÑìÇéÄí, Chaldean éÀøåÌùÀÑìÆí, Syriac mLSrw) []. Many suppose that the Hebrew name is composed of éÀøåÌùÑ possession, and ùÈÑìÅí, so that it signifies tranquil possessions, habitation of peace; but the matter is very uncertain and conjectures vary; cf. Gesenius, Thesaurus, ii., p. 628f; (B. D. under the word); on the earlier name of the city see below in Σαλήμ; LatinHierosolyma,Hierosolymorum, also (Vulg. e. g. manuscripts Amiat. and Fuld. Mat 23:37; but especially) in the church fathersHierusalem, but the formHierosolyma,Hierosolymae, is uncertain (yet see even Old Latin manuscripts in Mat 2:1; Mat 2:3)), — Jerusalem (A. V. Hierusalem and Ierusalem), the capital of Palestine, situated nearly in the center of the country, on the confines of the tribes of Benjamin and Judah, in a region so elevated that ἀναβαίνειν, òÈìÈä, to go up, fitly describes the approach to it from any quarter. The name is used in the N. T.:

1. to denote, either the city itself, Mat 2:1; Mar 3:8; Joh 1:19, etc.; or its inhabitants, Mat 2:3; Mat 3:5; Mat 23:37; Luk 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, Gal 4:25, with which is contrasted ἡ ἄνω Ἱερουσαλήμ (after the rabbinical phrase îòìä ùÑì éøåùÑìéí, Jerusalem that is above, i. e. existing in heaven, according to the pattern of which the earthly Jerusalem îèä ùÑì éøåùÑìéí was supposed to be built (cf. Schצttgen, 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, Gal 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, Heb 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: Rev 3:12; Rev 21:2; Rev 21:10.