Jeremiah 17:12 — Word Study
WLCכִּסֵּ֣א כָב֔וֹד מָר֖וֹם מֵֽרִאשׁ֑וֹן מְק֖וֹם מִקְדָּשֵֽׁנוּ׃
BSAA gloriouskâbôwd [glorious high, exalted] thronekiççêʼ [a seat of power] exaltedmârôwm [set on high, raised up] from the beginningriʼshôwn [very, from the first, primary] is the placemâqôwm [sacred, holy, location, region] of our sanctuarymiqdâsh [holy, set apart, temple, sacred space]
| Greek | English | Parsing |
|---|---|---|
| כִּסֵּ֣א | [is] a throne of | Noun common, masculine singular construct |
| כָב֔וֹד | glory | Noun common, masculine singular absolute |
| מָר֖וֹם | a high place | Noun common, masculine singular absolute |
| מֵֽרִאשׁ֑וֹן | from first [time] | Preposition |
| מְק֖וֹם | [the] place of | Noun common, masculine singular construct |
| מִקְדָּשֵֽׁנוּ׃ | sanctuary our | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A glorious throne, exalted from the beginning, is the place of our sanctuary. |
| KJV | ¶ A glorious high throne from the beginning is the place of our sanctuary. |
| ASV | A glorious throne, set on high from the beginning, is the place of our sanctuary. |
| YLT | A throne of honour on high from the beginning, The place of our sanctuary, |
| WEB | A glorious throne, set on high from the beginning, is the place of our sanctuary. |
| BBE | A seat of glory, placed on high from the first, is our holy place. |
The translations agree on the key elements of the verse, emphasizing God's throne and its glory.
The sentence is structured around a main noun phrase with descriptive elements that enhance the understanding of God's throne.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Jeremiah 17:12
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 — The Majesty of Godgenerated
Jeremiah 17:12 presents a vivid image of God's throne, emphasizing its glory and exaltation. This verse stands in the context of a larger discourse where Jeremiah contrasts the fate of those who trust in their own riches with the eternal hope found in God. The surrounding verses deepen the understanding of God's role as the sanctuary for His people, highlighting the importance of reliance on Him rather than on earthly wealth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 3:17 | At that time Jerusalem will be called The Throne of the LORD, and all the nations will be gathered in Jerusalem to honor the name of the LORD. They will no longer follow the stubbornness of their evil hearts. |
| 2 | Jeremiah 14:21 | For the sake of Your name do not despise us; do not disgrace Your glorious throne. Remember Your covenant with us; do not break it. |
| 3 | 2 Chronicles 2:5–6 | The house that I am building will be great, for our God is greater than all gods. |
| 4 | Psalm 96:6 | Splendor and majesty are before Him; strength and beauty fill His sanctuary. |
| 5 | Psalm 103:19 | The LORD has established His throne in heaven, and His kingdom rules over all. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — כִּסֵּא, ki.Se'generated
The noun כִּסֵּא (ki.se') refers to a throne, symbolizing a seat of power or authority, often associated with royal dignity. It is derived from a root meaning 'covered', indicating a place of honor and significance. In this verse, it emphasizes God's sovereignty and the divine authority of His throne.
The parsing indicates that כִּסֵּא is a masculine singular noun in construct form, which means it is connected to another noun, in this case, כָּבוֹד (glory). This connection highlights the throne's majestic nature, reinforcing the idea that it is not just a seat but a representation of divine glory.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb is absent in this verse; it is a noun phrase followed by additional descriptors. The structure emphasizes the throne's qualities and its significance as a sanctuary.
The phrase כִּסֵּא כָבוֹד מָרוֹם forms a compound subject, with each element contributing to the overall majesty of the throne, indicating its exalted status and divine nature.
Septuagint Backgroundgenerated
The Septuagint translates כִּסֵּא as θρόνος (throne), which carries the same connotation of authority and power. This choice reinforces the understanding of God's sovereignty as depicted in the Hebrew text.
The Greek term δόχης (glory) corresponds to כָבוֹד, maintaining the emphasis on the splendor associated with God's throne.
In plain words — the whole versegenerated
Jeremiah 17:12 describes God's throne as glorious and exalted, emphasizing its significance as the holy place of His sanctuary. This verse contrasts the futility of human reliance on wealth with the eternal hope found in God.
Frequently Asked Questionsgenerated
The throne symbolizes God's authority and power, serving as a reminder of His sovereignty over all creation.
These descriptors highlight the majesty and holiness of God's presence, emphasizing that He is above all and worthy of reverence.
This phrase refers to the sacred space where God's presence dwells, indicating that He is the source of hope and refuge for His people.
The verse contrasts the fleeting nature of human riches with the eternal hope found in God, reinforcing the message of dependence on divine authority.
Reflection Questionsgenerated
- In what ways do I recognize God's authority in my life, similar to the throne described in this verse?
- How can I ensure that I place my hope in God rather than in material wealth?
- What does it mean for me to see God as my sanctuary?
- How can I reflect the glory of God in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, emphasizing the significance of God's throne and its implications for faith and reliance on Him.
“The glorious throne, exalted from the beginning, is the place of our sanctuary.” Again the prophet denounces the wicked who put their hope in their riches.Early Church Fathers on Jeremiah 17 →
The throne of glory on high from the beginning, the place of our sanctification. The expectation of Israel, O Lord, all those who forsake you shall be put to shame, those who turn away shall be written (or described) on the earth;Early Church Fathers on Jeremiah 17 →
As if anticipating that the inquirer would ask next by what plain mark a young disciple, not yet able to distinguish the truth among so many errors, might find the true church of Christ,Early Church Fathers on Jeremiah 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 17:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA glorious high throne from the beginning is the place of our sanctuary. The temple, which was a sanctified place, where the holy God dwelt, his holy worship was observed, and his holy people met together.
Read John Gill on Jeremiah 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA glorious high throne from the beginning is the place of our sanctuary. A glorious high throne - the temple of Jerusalem, the throne of Yahweh.
Read Robert Jamieson on Jeremiah 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is much more hard to give an account of the connexion of these words with the former, than of their sense considered absolutely in themselves. Some would have them the words of the people, reckoning up another vain ground of their confidence, because they had amongst them the temple of the Lord, which we know was what they mightily gloried in. Others would have them the words of the prophet owning his and the good Jews’ confidence to be only in God, and themselves to worship God not in groves or high places, but only in that place which he had chosen to be worshipped in, even in his sanctuary or temple. Many other conjectures there are, but these two seem to me the most probable.
Read Matthew Poole on Jeremiah 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 17:12 A glorious high throne from the beginning [is] the place of our sanctuary.Ver. 12. A glorious high throne from the beginning.] Therefore it is best to "trust in God at all times, ye people, and to pour out your hearts before him," since "God is a refuge for us." All that do otherwise shall be ashamed, and worthily; because, having so glorious a God resident among them, they so basely forsake him to serve and seek to idols.
Read John Trapp on Jeremiah 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) A glorious high throne . . .—The verse is better taken in connection with the following, and not, as the interpolated “is” makes it, as a separate sentence, the nouns being all in the vocative. Thou throne of glory on high from the beginning, the place of our sanctuary, the hope of Israel, Jehovah . . . The thoughts of the prophet rise from the visible to the eternal temple, and that temple is one with the presence of Jehovah. The term “throne” is applied to Jerusalem in Jeremiah 3:17; practically, to the ark of the covenant in Psalms 80:2; Psalms 99:1; to the throne in heaven in Ezekiel 1:26; Daniel 7:9; Psalms 9:4; Psalms 11:4.
Read Charles John Ellicott on Jeremiah 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. A glorious high throne] As he is cursed who trusts in man, so he is blessed who trusts in GOD. He is here represented as on a throne in his temple; to him in the means of grace all should resort. He is the support, and a glorious support, of all them that trust in him.
Read AdamClarke on Jeremiah 17 →CambridgeThe Cambridge Bible for Schools and Colleges9–13. See introd. summary to section. This sub-section is made up of three isolated pieces, 9, 10, 11, 12, 13; the metres also varying.
Read Cambridge on Jeremiah 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Glorious high throne — Here commences a brief but most impressive invocation of Jehovah. The copula should not be used in this verse, as such a cold, dogmatic statement would be here most inappropriate.
Read Daniel Denison Whedon on Jeremiah 17 →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
A glorious throne, exalted from the beginning, is the place of our sanctuary.
A glorious throne, set on high from the beginning, is the place of our sanctuary.
A glorious throne, exalted from the beginning, is the place of our sanctuary.
Then I said, “Lord, from the very beginning you have been seated on your glorious throne on high. You are the place where we can find refuge.
Tyndale line
¶ A glorious high throne from the beginning is the place of our sanctuary.
A glorious throne, set on high from the beginning, is the place of our sanctuary.
A glorious throne, set on high from the beginning, is the place of our sanctuary.
A glorious high throne from the beginning is the place of our sanctuary.
As a glorious throne exalted from the beginning, so is the place of our Sanctuarie.
Strictly literal
A throne of glory, [set] on high from the beginning, is the place of our sanctuary.
A throne of honour on high from the beginning, The place of our sanctuary,
A throne of glory on high from the beginning, || The place of our sanctuary,
A throne of glory, exalted from the beginning, is the place of our sanctuary!
“The place of our temple is a glorious throne, elevated from the beginning.
From the Latin
A high and glorious throne from the beginning is the place of our sanctification:
Simplified
Our Temple is a throne of glory, raised up high from the beginning.
A seat of glory, placed on high from the first, is our holy place.
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 aligns with the Septuagint in conveying the essential elements of the verse, though the Septuagint's word order differs. The Dead Sea Scrolls contain fragments that match the Masoretic Text closely, indicating consistency in the core message.
כִּסֵּ֣א כָב֔וֹד מָר֖וֹם מֵֽרִאשׁ֑וֹן מְק֖וֹם מִקְדָּשֵֽׁנוּ׃
4 of the 6 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.
כסא [כבוד] [מרום] [מראשון] [ממקדש׳נו]
5 words of the verse are on this fragment — 1 partly restored, 4 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 Jeremiah 17:12
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.
כִּסֵּא (kis.se) refers to a seat of honour or throne, often associated with royal dignity and authority. It is derived from a root meaning 'covered' and encompasses meanings like stool and seat. The entries consistently highlight its significance in both literal and figurative contexts.
כִּסֵּא, כִּסֵּה 133 n.m. seat of honour, throne
base
H3678 כִּסֵּא, כִּסֵּה seat of honour, throne
3678 kicce' kis-say'
or kicceh {kis-say'}; from 3680; properly, covered, i.e. a
throne (as canopied):--seat, stool, throne.
see HEBREW for 03680
כִּסֵּא (kis.se) — throne.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
כִּסֵּא (kis.se) — (Hall of) the Throne.
Combined with u.lam (אוּלָם "Hall" H0197I)
This name means throne, seat
כִּסֵּא (kis.se) — throne: seat.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — Noun common · masculine singular absoluteHNcmsa
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
1. General:
(1) "High place" is the normal translation of bamah, a word that means simply "elevation" (Jer 26:18; Eze 36:2, etc.; compare the use in Job 9:8 of the waves of the sea. For the plural as a proper noun see BAMOTH). In the King James Version of Eze 16:24,25,31,39, "high places" is the translation of ramah (the Revised Version (British and American) "lofty places"), a common word (see RAMAH) of exactly the same meaning, indistinguishable from bamah in 16:16. In three of these verses of Eze (16:24,31,39) ramah is paralleled by gabh, which again has precisely the same sense ("eminent place" in the King James Version, the English Revised Version), and the "vaulted…
High place
An eminence, natural or artificial, where worship by sacrifice or offerings was made (1 Kings 13:32; 2 Kings 17:29). The first altar after the Flood was built on a mountain (Gen. 8:20). Abraham also built an altar on a mountain (12:7, 8). It was on a mountain in Gilead that Laban and Jacob offered sacrifices (31:54). After the Israelites entered the Promised Land they were strictly enjoined to overthrow the high places of the Canaanites (Ex. 34:13; Deut. 7:5; 12:2, 3), and they were forbidden to worship the Lord on high places (Deut. 12:11-14), and were…
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Prep | Adj — PrepositionHR/Aomsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִקְדָּשׁ (miqdash) refers to a sacred place or sanctuary, often associated with the temple or tabernacle of Jehovah. It can denote a consecrated space, including those dedicated to idols, and is derived from a root meaning to consecrate. The term encompasses various types of holy places, such as chapels and asylums.
מִקְדָּשׁ 74 n.m. sacred place, sanctuary
base
H4720 מִקְדָּשׁ sacred place, sanctuary
4720 miqdash mik-dawsh'
or miqqdash (Exod. 15:17) {mik-ked-awsh'}; from 6942; a
consecrated thing or place, especially, a palace, sanctuary
(whether of Jehovah or of idols) or asylum:--chapel, hallowed
part, holy place, sanctuary.
see HEBREW for 06942
מִקְדָּשׁ (miq.dash) — sanctuary.
1) sacred place, sanctuary, holy place
1a) sanctuary
1a1) of the temple
1a2) of the tabernacle
1a3) of Ezekiel's temple
1a4) of Jehovah
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp