able, the son of Shelemiah. He is also called Jucal (Jer. 38:1). He was one of the two persons whom Zedekiah sent to request the prophet Jeremiah to pray for the kingdom (Jer. 37:3) during the time of its final siege by Nebuchadnezzar. He was accompanied by Zephaniah (q.v.).

2027 \ Jehudi \ -

a Jew, son of Nethaniah. He was sent by the princes to invite Baruch to read Jeremiah's roll to them (Jer. 36:14, 21).

2028 \ Jeiel \ -

snatched away by God. (1.) A descendant of Benjamin (1 Chr. 9:35; 8:29).

(2.) One of the Levites who took part in praising God on the removal of the ark to Jerusalem (1 Chr. 16:5).

(3.) 2 Chr. 29:13. A Levite of the sons of Asaph.

(4.) 2 Chr. 26:11. A scribe.

(5.) 1 Chr. 5:7. A Reubenite chief.

(6.) One of the chief Levites, who made an offering for the restoration of the Passover by Josiah (2 Chr. 35:9).

(7.) Ezra 8:13.

(8.) Ezra 10:43.

2029 \ Jemima \ -

dove, the eldest of Job's three daughters born after his time of trial (Job 42:14).

2030 \ Jephthah \ -

whom God sets free, or the breaker through, a "mighty man of valour" who delivered Israel from the oppression of the Ammonites (Judg. 11:1-33), and judged Israel six years (12:7). He has been described as "a wild, daring, Gilead mountaineer, a sort of warrior Elijah." After forty-five years of comparative quiet Israel again apostatized, and in "process of time the children of Ammon made war against Israel" (11:5). In their distress the elders of Gilead went to fetch Jephthah out of the land of Tob, to which he had fled when driven out wrongfully by his brothers from his father's inheritance (2), and the people made him their head and captain. The "elders of Gilead" in their extremity summoned him to their aid, and he at once undertook the conduct of the war against Ammon. Twice he sent an embassy to the king of Ammon, but in vain. War was inevitable. The people obeyed his summons, and "the spirit of the Lord came upon him." Before engaging in war he vowed that if successful he would offer as a "burnt-offering" whatever would come out of the door of his house first to meet him on his return. The defeat of the Ammonites was complete. "He smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards [Heb. 'Abel Keramim], with a very great slaughter" (Judg. 11:33). The men of Ephraim regarded themselves as insulted in not having been called by Jephthah to go with him to war against Ammon. This led to a war between the men of Gilead and Ephraim (12:4), in which many of the Ephraimites perished. (See SHIBBOLETH ¯T0003366.) "Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead" (7).

2031 \ Jephthah's vow \ -

(Judg. 11:30, 31). After a crushing defeat of the Ammonites, Jephthah returned to his own house, and the first to welcome him was his own daughter. This was a terrible blow to the victor, and in his despair he cried out, "Alas, my daughter! thou hast brought me very low...I have opened my mouth unto the Lord, and cannot go back." With singular nobleness of spirit she answered, "Do to me according to that which hath proceeded out of thy mouth." She only asked two months to bewail her maidenhood with her companions upon the mountains. She utters no reproach against her father's rashness, and is content to yield her life since her father has returned a conqueror. But was it so? Did Jephthah offer up his daughter as a "burnt-offering"? This question has been much debated, and there are many able commentators who argue that such a sacrifice was actually offered. We are constrained, however, by a consideration of Jephthah's known piety as a true worshipper of Jehovah, his evident acquaintance with the law of Moses, to which such sacrifices were abhorrent (Lev. 18:21; 20:2-5; Deut. 12:31), and the place he holds in the roll of the heroes of the faith in the Epistle to the Hebrews (11:32), to conclude that she was only doomed to a life of perpetual celibacy.

2032 \ Jephunneh \ -

nimble, or a beholder. (1.) The father of Caleb, who was Joshua's companion in exploring Canaan (Num. 13:6), a Kenezite (Josh. 14:14). (2.) One of the descendants of Asher (1 Chr. 7:38).

2033 \ Jerahmeel \ -

loving God. (1.) The son of Hezron, the brother of Caleb (1 Chr. 2:9, 25, 26, etc.).

(2.) The son of Kish, a Levite (1 Chr. 24:29).

(3.) Son of Hammelech (Jer. 36:26).

2034 \ Jeremiah \ -

raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10).

(2.) A Gadite warrior (1 Chr. 12:13).

(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4).

(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24).

(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.

(6.) One of the "greater prophets" of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah (B.C. 628). He left his native place, and went to reside in Jerusalem, where he greatly assisted Josiah in his work of reformation (2 Kings 23:1-25). The death of this pious king was bewailed by the prophet as a national calamity (2 Chr. 35:25).

During the three years of the reign of Jehoahaz we find no reference to Jeremiah, but in the beginning of the reign of Jehoiakim the enmity of the people against him broke out in bitter persecution, and he was placed apparently under restraint (Jer. 36:5). In the fourth year of Jehoiakim he was commanded to write the predictions given to him, and to read them to the people on the fast-day. This was done by Baruch his servant in his stead, and produced much public excitement. The roll was read to the king. In his recklessness he seized the roll, and cut it to pieces, and cast it into the fire, and ordered both Baruch and Jeremiah to be apprehended. Jeremiah procured another roll, and wrote in it the words of the roll the king had destroyed, and "many like words" besides (Jer. 36:32).

He remained in Jerusalem, uttering from time to time his words of warning, but without effect. He was there when Nebuchadnezzar besieged the city (Jer. 37:4, 5), B.C. 589. The rumour of the approach of the Egyptians to aid the Jews in this crisis induced the Chaldeans to withdraw and return to their own land. This, however, was only for a time. The prophet, in answer to his prayer, received a message from God announcing that the Chaldeans would come again and take the city, and burn it with fire (37:7, 8). The princes, in their anger at such a message by Jeremiah, cast him into prison (37:15-38:13). He was still in confinement when the city was taken (B.C. 588). The Chaldeans released him, and showed him great kindness, allowing him to choose the place of his residence. He accordingly went to Mizpah with Gedaliah, who had been made governor of Judea. Johanan succeeded Gedaliah, and refusing to listen to Jeremiah's counsels, went down into Egypt, taking Jeremiah and Baruch with him (Jer. 43:6). There probably the prophet spent the remainder of his life, in vain seeking still to turn the people to the Lord, from whom they had so long revolted (44). He lived till the reign of Evil-Merodach, son of Nebuchadnezzar, and must have been about ninety years of age at his death. We have no authentic record of his death. He may have died at Tahpanhes, or, according to a tradition, may have gone to Babylon with the army of Nebuchadnezzar; but of this there is nothing certain.

2035 \ Jeremiah, Book of \ -

consists of twenty-three separate and independent sections, arranged in five books. I. The introduction, ch. 1. II. Reproofs of the sins of the Jews, consisting of seven sections, (1.) ch. 2; (2.) ch. 3-6; (3.) ch. 7-10; (4.) ch. 11-13; (5.) ch. 14-17:18; (6.) ch. 17:19-ch. 20; (7.) ch. 21-24. III. A general review of all nations, in two sections, (1.) ch. 46-49; (2.) ch. 25; with an historical appendix of three sections, (1.) ch. 26; (2.) ch. 27; (3.) ch. 28, 29. IV. Two sections picturing the hopes of better times, (1.) ch. 30, 31; (2.) ch. 32,33; to which is added an historical appendix in three sections, (1.) ch. 34:1-7; (2.) ch. 34:8-22; (3.) ch. 35. V. The conclusion, in two sections, (1.) ch. 36; (2.) ch. 45.

In Egypt, after an interval, Jeremiah is supposed to have added three sections, viz., ch. 37-39; 40-43; and 44.

The principal Messianic prophecies are found in 23:1-8; 31:31-40; and 33:14-26.

Jeremiah's prophecies are noted for the frequent repetitions found in them of the same words and phrases and imagery. They cover the period of about 30 years. They are not recorded in the order of time. When and under what circumstances this book assumed its present form we know not.

The LXX. Version of this book is, in its arrangement and in other particulars, singularly at variance with the original. The LXX. omits 10:6-8; 27:19-22; 29:16-20; 33:14-26; 39:4-13; 52:2, 3, 15, 28-30, etc. About 2,700 words in all of the original are omitted. These omissions, etc., are capricious and arbitrary, and render the version unreliable.

2036 \ Jericho \ -

place of fragrance, a fenced city in the midst of a vast grove of palm trees, in the plain of Jordan, over against the place where that river was crossed by the Israelites (Josh. 3:16). Its site was near the 'Ain es-Sultan, Elisha's Fountain (2 Kings 2:19-22), about 5 miles west of Jordan. It was the most important city in the Jordan valley (Num. 22:1; 34:15), and the strongest fortress in all the land of Canaan. It was the key to Western Palestine.

This city was taken in a very remarkable manner by the Israelites (Josh. 6). God gave it into their hands. The city was "accursed" (Heb. herem, "devoted" to Jehovah), and accordingly (Josh. 6:17; comp. Lev. 27:28, 29; Deut. 13:16) all the inhabitants and all the spoil of the city were to be destroyed, "only the silver, and the gold, and the vessels of brass and of iron" were reserved and "put into the treasury of the house of Jehovah" (Josh. 6:24; comp. Num. 31:22, 23, 50-54). Only Rahab "and her father's household, and all that she had," were preserved from destruction, according to the promise of the spies (Josh. 2:14). In one of the Amarna tablets Adoni-zedec (q.v.) writes to the king of Egypt informing him that the 'Abiri (Hebrews) had prevailed, and had taken the fortress of Jericho, and were plundering "all the king's lands." It would seem that the Egyptian troops had before this been withdrawn from Palestine.

This city was given to the tribe of Benjamin (Josh. 18:21), and it was inhabited in the time of the Judges (Judg. 3:13; 2 Sam. 10:5). It is not again mentioned till the time of David (2 Sam. 10:5). "Children of Jericho" were among the captives who returned under Zerubbabel Ezra 2:34; Neh. 7:36). Hiel (q.v.) the Bethelite attempted to make it once more a fortified city (1 Kings 16:34). Between the beginning and the end of his undertaking all his children were cut off.

In New Testament times Jericho stood some distance to the south-east of the ancient one, and near the opening of the valley of Achor. It was a rich and flourishing town, having a considerable trade, and celebrated for the palm trees which adorned the plain around. It was visited by our Lord on his last journey to Jerusalem. Here he gave sight to two blind men (Matt. 20:29-34; Mark 10:46-52), and brought salvation to the house of Zacchaeus the publican (Luke 19:2-10).

The poor hamlet of er-Riha, the representative of modern Jericho, is situated some two miles farther to the east. It is in a ruinous condition, having been destroyed by the Turks in 1840. "The soil of the plain," about the middle of which the ancient city stood, "is unsurpassed in fertility; there is abundance of water for irrigation, and many of the old aqueducts are almost perfect; yet nearly the whole plain is waste and desolate...The climate of Jericho is exceedingly hot and unhealthy. This is accounted for by the depression of the plain, which is about 1,200 feet below the level of the sea."

There were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades. Dr. Bliss has found in a hollow scooped out for some purpose or other near the foot of the biggest mound above the Sultan's Spring specimens of Amorite or pre-Israelitish pottery precisely identical with what he had discovered on the site of ancient Lachish. He also traced in this place for a short distance a mud brick wall in situ, which he supposes to be the very wall that fell before the trumpets of Joshua. The wall is not far from the foot of the great precipice of Quarantania and its numerous caverns, and the spies of Joshua could easily have fled from the city and been speedily hidden in these fastnesses.

2037 \ Jerimoth \ -

heights. (1.) One of the sons of Bela (1 Chr. 7:7).

(2.) 1 Chr. 24:30, a Merarite Levite.

(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:5).

(4.) A Levitical musician under Heman his father (1 Chr. 25:4).

(5.) 1 Chr. 27:19, ruler of Naphtali.

(6.) One of David's sons (2 Chr. 11:18).

(7.) A Levite, one of the overseers of the temple offerings (2 Chr. 31:13) in the reign of Hezekiah.

2038 \ Jeroboam \ -

increase of the people. (1.) The son of Nebat (1 Kings 11:26-39), "an Ephrathite," the first king of the ten tribes, over whom he reigned twenty-two years (B.C. 976-945). He was the son of a widow of Zereda, and while still young was promoted by Solomon to be chief superintendent of the "burnden", i.e., of the bands of forced laborers. Influenced by the words of the prophet Ahijah, he began to form conspiracies with the view of becoming king of the ten tribes; but these having been discovered, he fled to Egypt (1 Kings 11:29-40), where he remained for a length of time under the protection of Shishak I. On the death of Solomon, the ten tribes, having revolted, sent to invite him to become their king. The conduct of Rehoboam favored the designs of Jeroboam, and he was accordingly proclaimed "king of Israel" (1 Kings 12: 1-20). He rebuilt and fortified Shechem as the capital of his kingdom. He at once adopted means to perpetuate the division thus made between the two parts of the kingdom, and erected at Dan and Bethel, the two extremities of his kingdom, "golden calves," which he set up as symbols of Jehovah, enjoining the people not any more to go up to worship at Jerusalem, but to bring their offerings to the shrines he had erected. Thus he became distinguished as the man "who made Israel to sin." This policy was followed by all the succeeding kings of Israel.

While he was engaged in offering incense at Bethel, a prophet from Judah appeared before him with a warning message from the Lord. Attempting to arrest the prophet for his bold words of defiance, his hand was "dried up," and the altar before which he stood was rent asunder. At his urgent entreaty his "hand was restored him again" (1 Kings 13:1-6, 9; comp. 2 Kings 23:15); but the miracle made no abiding impression on him. His reign was one of constant war with the house of Judah. He died soon after his son Abijah (1 Kings 14:1-18).

(2.) Jeroboam II., the son and successor of Jehoash, and the fourteenth king of Israel, over which he ruled for forty-one years, B.C. 825-784 (2 Kings 14:23). He followed the example of the first Jeroboam in keeping up the worship of the golden calves (2 Kings 14:24). His reign was contemporary with those of Amaziah (2 Kings 14:23) and Uzziah (15:1), kings of Judah. He was victorious over the Syrians (13:4; 14:26, 27), and extended Israel to its former limits, from "the entering of Hamath to the sea of the plain" (14:25; Amos 6:14). His reign of forty-one years was the most prosperous that Israel had ever known as yet. With all this outward prosperity, however, iniquity widely prevailed in the land (Amos 2:6-8; 4:1; 6:6; Hos. 4:12-14). The prophets Hosea (1:1), Joel (3:16; Amos 1:1, 2), Amos (1:1), and Jonah (2 Kings 14:25) lived during his reign. He died, and was buried with his ancestors (14:29). He was succeeded by his son Zachariah (q.v.).

His name occurs in Scripture only in 2 Kings 13:13; 14:16, 23, 27, 28, 29; 15:1, 8; 1 Chr. 5:17; Hos. 1:1; Amos 1:1; 7:9, 10, 11. In all other passages it is Jeroboam the son of Nebat that is meant.

2039 \ Jeroham \ -

cherished; who finds mercy. (1.) Father of Elkanah, and grandfather of the prophet Samuel (1 Sam. 1:1).

(2.) The father of Azareel, the "captain" of the tribe of Dan (1 Chr. 27:22).

(3.) 1 Chr. 12:7; a Benjamite.

(4.) 2 Chr. 23:1; one whose son assisted in placing Joash on the throne.

(5.) 1 Chr. 9:8; a Benjamite.

(6.) 1 Chr. 9:12; a priest, perhaps the same as in Neh. 11:12.

2040 \ Jerubbaal \ -

contender with Baal; or, let Baal plead, a surname of Gideon; a name given to him because he destroyed the altar of Baal (Judg. 6:32; 7:1; 8:29; 1 Sam. 12:11).

2041 \ Jerubbesheth \ -

contender with the shame; i.e., idol, a surname also of Gideon (2 Sam. 11:21).

2042 \ Jeruel \ -

founded by God, a "desert" on the ascent from the valley of the Dead Sea towards Jerusalem. It lay beyond the wilderness of Tekoa, in the direction of Engedi (2 Chr. 20:16, 20). It corresponds with the tract of country now called el-Hasasah.

2043 \ 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 center 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, made a pilgrimage to Jerusalem with the view of discovering the places mentioned in the life of our Lord. She caused a church to be built on what was then supposed to be the place of the nativity at Bethlehem. Constantine, animated by her example, searched for the holy sepulchre, and built over the supposed site a magnificent church, which was completed and dedicated A.D. 335. He relaxed the laws against the Jews till this time in force, and permitted them once a year to visit the city and wail over the desolation of "the holy and beautiful house."

In A.D. 614 the Persians, after defeating the Roman forces of the emperor Heraclius, took Jerusalem by storm, and retained it till A.D. 637, when it was taken by the Arabians under the Khalif Omar. It remained in their possession till it passed, in A.D. 960, under the dominion of the Fatimite khalifs of Egypt, and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader Godfrey of Bouillon took the city from the Moslems with great slaughter, and was elected king of Jerusalem. He converted the Mosque of Omar into a Christian cathedral. During the eighty-eight years which followed, many churches and convents were erected in the holy city. The Church of the Holy Sepulchre was rebuilt during this period, and it alone remains to this day. In A.D. 1187 the sultan Saladin wrested the city from the Christians. From that time to the present day, with few intervals, Jerusalem has remained in the hands of the Moslems. It has, however, during that period been again and again taken and retaken, demolished in great part and rebuilt, no city in the world having passed through so many vicissitudes.

In the year 1850 the Greek and Latin monks residing in Jerusalem had a fierce dispute about the guardianship of what are called the "holy places." In this dispute the emperor Nicholas of Russia sided with the Greeks, and Louis Napoleon, the emperor of the French, with the Latins. This led the Turkish authorities to settle the question in a way unsatisfactory to Russia. Out of this there sprang the Crimean War, which was prolonged and sanguinary, but which had important consequences in the way of breaking down the barriers of Turkish exclusiveness.

Modern Jerusalem "lies near the summit of a broad mountain-ridge, which extends without interruption from the plain of Esdraelon to a line drawn between the southern end of the Dead Sea and the southeastern corner of the Mediterranean." This high, uneven table-land is everywhere from 20 to 25 geographical miles in breadth. It was anciently known as the mountains of Ephraim and Judah.

"Jerusalem is a city of contrasts, and differs widely from Damascus, not merely because it is a stone town in mountains, whilst the latter is a mud city in a plain, but because while in Damascus Moslem religion and Oriental custom are unmixed with any foreign element, in Jerusalem every form of religion, every nationality of East and West, is represented at one time."

Jerusalem is first mentioned under that name in the Book of Joshua, and the Tell-el-Amarna collection of tablets includes six letters from its Amorite king to Egypt, recording the attack of the Abiri about B.C. 1480. The name is there spelt Uru-Salim ("city of peace"). Another monumental record in which the Holy City is named is that of Sennacherib's attack in B.C. 702. The "camp of the Assyrians" was still shown about A.D. 70, on the flat ground to the north-west, included in the new quarter of the city.

The city of David included both the upper city and Millo, and was surrounded by a wall built by David and Solomon, who appear to have restored the original Jebusite fortifications. The name Zion (or Sion) appears to have been, like Ariel ("the hearth of God"), a poetical term for Jerusalem, but in the Greek age was more specially used of the Temple hill. The priests' quarter grew up on Ophel, south of the Temple, where also was Solomon's Palace outside the original city of David. The walls of the city were extended by Jotham and Manasseh to include this suburb and the Temple (2 Chr. 27:3; 33:14).