Psalms 110:1 — Word Study
WLCנְאֻ֤ם יְהוָ֨ה׀ לַֽאדֹנִ֗י שֵׁ֥ב לִֽימִינִ֑י עַד־ אָשִׁ֥ית אֹ֝יְבֶ֗יךָ הֲדֹ֣ם לְרַגְלֶֽיךָ׃
BSAA Psalmmizmôwr of DavidDâvid The LORDYᵉhôvâh [Yehovah, The covenant Name of God] saidnᵉʼum to my Lordʼâdôwn [my Master] Sityâshab [dwell, remain] at My right handyâmîyn [the place of highest honor] untilʻad [as far as, till the time] I makeshîyth▸ Your enemiesʼôyêb [those who oppose You] a footstoolhădôm [a low stool] for Your feetregel [the instruments of Your power]
| Greek | English | Parsing |
|---|---|---|
| נְאֻ֤ם | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֨ה׀ | Yahweh | Noun proper |
| לַֽאדֹנִ֗י | to lord my | Preposition, noun common masculine singular construct, suffix |
| שֵׁ֥ב | sit | Verb, Qal, imperative second person masculine singular |
| לִֽימִינִ֑י | to right [hand] my | Preposition, noun common feminine singular construct, suffix |
| עַד־ | until | Preposition |
| אָשִׁ֥ית | I will make | Verb, Qal, imperfect first person common singular |
| אֹ֝יְבֶ֗יךָ | enemies your | Verb qal participle (active) masculine plural common, suffix |
| הֲדֹ֣ם | a footstool | Noun common, masculine singular absolute |
| לְרַגְלֶֽיךָ׃ | for feet your | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.” |
| KJV | The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. |
| ASV | Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool. |
| YLT | A Psalm of David. The affirmation of Jehovah to my Lord: 'Sit at My right hand, Till I make thine enemies thy footstool.' |
| WEB | Yahweh says to my Lord, “Sit at my right hand, until I make your enemies your footstool for your feet.” |
| BBE | The Lord said to my lord, Be seated at my right hand, till I put all those who are against you under your feet. |
The translations agree on the wording of the verse, consistently conveying the message of the LORD's command to the Messiah.
The sentence consists of a main clause with an imperative command and a temporal clause that describes the duration of that command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 — Psalms 110:1
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 Declaration of the LORDgenerated
Psalm 110:1 presents a profound declaration from the LORD to the Messiah, indicating His exalted position at God's right hand. This verse sets the stage for understanding the authority and power given to the Messiah, who will ultimately triumph over His enemies. The context continues in verses 2-4, emphasizing the LORD's promise of victory and the establishment of the Messiah's reign.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 8:1 | O LORD, our Lord, how majestic is Your name in all the earth! You have set Your glory above the heavens. |
| 2 | Matthew 22:42–46 | “What do you think about the Christ? Whose son is He?” “David’s,” they answered. |
| 3 | Mark 12:35–37 | While Jesus was teaching in the temple courts, He asked, “How can the scribes say that the Christ is the Son of David? |
| 4 | Luke 22:41 | And He withdrew about a stone’s throw beyond them, where He knelt down and prayed, |
| 5 | Mark 16:19 | After the Lord Jesus had spoken to them, He was taken up into heaven and sat down at the right hand of God. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — נְאֻ֤ם, ne.'Umgenerated
The word נְאֻ֤ם (*ne'um*) means 'utterance' or 'oracle,' derived from a root that means 'to say.' It signifies a declaration from God, often through a prophet, and is used in contexts of divine revelation.
In this verse, it emphasizes the authoritative nature of God's message to the Messiah, indicating that what follows is a divine command and assurance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the wording of the verse, consistently conveying the message of the LORD's command to the Messiah.
Sentence Structuregenerated
The main verb in this verse is שֵׁ֥ב, sit, which governs the command given to the Messiah. The structure includes a prepositional phrase indicating the place of honor, followed by a temporal clause that describes the duration until the enemies are made a footstool.
The sentence's arrangement emphasizes the LORD's authority and the promise of the Messiah's eventual victory over His foes.
Septuagint Backgroundgenerated
The Septuagint translates נְאֻ֤ם as εἶπεν (*eipen*), meaning 'He said.' This choice reflects a straightforward rendering of the Hebrew utterance, maintaining the authoritative tone of the original.
The translation indicates a direct speech from God, aligning with the Hebrew context of divine communication.
In plain words — the whole versegenerated
Psalm 110:1 shows the LORD speaking to the Messiah, telling Him to sit at His right hand, a place of honor, until His enemies are defeated. This verse emphasizes the authority given to the Messiah and the promise of victory over adversaries.
Frequently Asked Questionsgenerated
Sitting at the right hand signifies a position of power and authority, indicating that the Messiah shares in God's rule and reign.
The enemies refer to those who oppose the Messiah and God's purposes, ultimately being subdued under His authority.
This verse is quoted in the New Testament to affirm the authority of Jesus as the Messiah, highlighting His exalted position after His resurrection.
The footstool symbolizes complete subjugation and victory over enemies, illustrating the totality of the Messiah's triumph.
Reflection Questionsgenerated
- What does it mean to me that God has given authority to the Messiah?
- How can I recognize and confront the 'enemies' in my life that oppose God's will?
- In what ways can I honor the authority of the Messiah in my daily actions?
- How does understanding this verse deepen my appreciation for God's promises?
The early church on this verse — how the Fathers read it
Early Christian writers, including Justin Martyr, reference this verse to argue the authority and role of Christ in relation to God and His enemies.
And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils,Early Church Fathers on Psalms 110 →
If, sirs, it were not said by the Scriptures which I have already quoted, that His form was inglorious, and His generation not declared, and that for His death the rich would suffer death, and with His stripes we should be healed,Early Church Fathers on Psalms 110 →
And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils,Early Church Fathers on Psalms 110 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 110:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord said unto my Lord,.... The Targum is, "the Lord said in his Word.'' Galatinus (q) says the true Targum of Jonathan has it, "the Lord said to his Word;'' and produces an authority for it.
Read John Gill on Psalms 110 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough His reign on earth shall then openly begin, He shall, as God, no less than now, continue to sit on His heavenly throne, which he mounted at His ascension.
Read Robert Jamieson on Psalms 110 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 110 THE That the penman of this Psalm was not Eliezer, Abraham’ s servant, who writ it upon the occasion of Abraham’ s victory over those kings, Genesis 14, (as some of the later Jews have devised, out of opposition to Christianity,) nor any other person but David, is manifest from the title of the Psalm, which is a part of the sacred text. That this Psalm belongs to the Messiah is abundantly evident, both from the express testimony of the New Testament, 10:13, and from the consent of the ancient Hebrew doctors, manifested implicitly in , and expressly from their own mouths. Of which see my Latin Synopsis upon this place; and from the matter of the Psalm, which can by no means or…
Read Matthew Poole on Psalms 110 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 110:1 « A Psalm of David. » The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.A Psalm of David] Concerning Christ, saith R. Obadiah, and so say Christ himself, Matthew 22:44, and his apostles, 1 Corinthians 15:25 Hebrews 1:13; Hebrews 10:12-13, though some Rabbis maliciously say otherwise, as R. Joseph, caecus qui hic caecutit, to say the best of him, and other Jewish doctors, who stagger here in their expositions, as drunkards, ωςοιμεθυοντες (Chrysostom). Ver. 1. The Lord said unto my Lord] In this one verse we have a description of Christ’ s person, his wars and his victory; so that we may say of it (and so indeed of the whole psalm…
Read John Trapp on Psalms 110 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The Messiah; and, if so, with a prophetic consciousness of His Divinity, or, at least, His superiority as a Prince over all other princes. (2) David himself: this is, of course, inconsistent with the Davidic authorship of the psalm. (3) Solomon. (4) Hezekiah. (5) Joshua son of Josedech. (6) One of the priest-kings of the Asmonean dynasty. We now come to the words of the oracle: “Sit thou at my right hand, till I make thine enemies thy footstool.” Commentators have sought in the customs of Arabia, and even in the mythology of the Greek poets, for proof that this expression denotes viceroyalty or copartnership in the throne. If this meaning could be established from Hebrew literature…
Read Charles John Ellicott on Psalms 110 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CX The Messiah sits in his kingdom at the right hand of God, his enemies being subdued under him, 1, 2. The nature and extent of his government, 3. His everlasting priesthood, 4. His execution of justice and judgment, 5, 6. The reason on which all this is founded, his passion and exaltation, 7. NOTES ON PSALM CX The Hebrew, and all the Versions, except the Arabic, attribute this Psalm to David: nor can this be doubted, as it is thus attributed in the New Testament; see the places in the margin. We have in it the celebration of some great potentates accession to the crown; but the subject is so grand, the expressions so noble, and the object raised so far above what can be called…
Read AdamClarke on Psalms 110 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. Jehovah’s oracle concerning the king: the assurance of victory over his enemies: the willing service of his people.
Read Cambridge on Psalms 110 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord said unto my Lord - In the Hebrew, “Spake Jehovah to my Lord.” The word יהוה Yahweh is the incommunicable name of God. It is never given to a created being.
Read Albert Barnes on Psalms 110 →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
The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.”
Yahweh says to my Lord, “Sit at my right hand, until I make your enemies your footstool for your feet.”
A Psalm of David. The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.”
Here is the Lord’s proclamation to my lord: “Sit down at my right hand until I make your enemies your footstool!”
Tyndale line
The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool.
The LORD saith unto my lord, Sit thou at my right hand, until I make thine enemies thy footstool.
A Psalm of David. The LORD said to my Lord, Sit thou at my right hand, until I make thy enemies thy footstool.
A Psalme of David. The Lord said vnto my Lord, Sit thou at my right hand, vntill I make thine enemies thy footestoole.
Strictly literal
Jehovah said unto my Lord, Sit at my right hand, until I put thine enemies [as] footstool of thy feet.
A Psalm of David. The affirmation of Jehovah to my Lord: 'Sit at My right hand, Till I make thine enemies thy footstool.'
A PSALM OF DAVID. A declaration of YHWH to my Lord: “Sit at My right hand, || Until I make Your enemies Your footstool.”
“By David, a psalm.” The Eternal saith unto my Lord, Sit thou at my right hand, until I place thy enemies as a stool for thy feet.
Yahweh says to my master, “Sit at my right hand until I make your enemies your footstool.”
From the Latin
I will praise thee, O Lord, with my whole heart; in the council of the just: and in the congregation.
Simplified
The Lord said to my Lord, “Sit at my right hand, until I make your enemies a footstool for you. ”
The Lord said to my lord, Be seated at my right hand, till I put all those who are against you under your feet.
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 and the Septuagint agree in their wording, with a complete correspondence of the ten words. This consistency highlights the preservation of the message across different textual traditions.
נְאֻ֤ם יְהוָ֨ה׀ לַֽאדֹנִ֗י שֵׁ֥ב לִֽימִינִ֑י עַד־ אָשִׁ֥ית אֹ֝יְבֶ֗יךָ הֲדֹ֣ם לְרַגְלֶֽיךָ׃
10 of the 10 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.
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 Psalms 110:1
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.
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2ms
הֲדֹם (hadom) refers to a stool or footstool, derived from an unused root meaning to stamp upon. The term is consistently defined across entries, emphasizing its function as a base for resting feet.
הֲדֹם n.m. stool, footstool
base
H1916 הֲדֹם stool, footstool
1916 hadom had-ome'
from an unused root meaning to stamp upon; a foot
stool:--(foot-)stool.
הֲדֹם (ha.dom) — footstool.
stool, footstool
N-ms — Noun common · masculine singular absoluteHNcmsa
foot'-stool (kebhes; hupopodion, "trodden on"): The 15 Scripture references to this term may be classified as literal or figurative. Of the former are the two passages: 2Ch 9:18 and Jas 2:3. In these the footstool was a sort of step or support for the feet placed before the throne or any pretentious seat.
Of figurative uses, there are the following groups:
Footstool
Connected with a throne (2 Chr. 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. The ark was his footstool (1 Chr. 28:2; Ps. 99:5; 132:7). And as heaven is God’s throne, so the earth is his footstool (Ps. 110:1; Isa. 66:1; Matt. 5:35).
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms