Psalms 110:2 — Word Study
WLCמַטֵּֽה־ עֻזְּךָ֗ יִשְׁלַ֣ח יְ֭הוָה מִצִּיּ֑וֹן רְ֝דֵ֗ה בְּקֶ֣רֶב אֹיְבֶֽיךָ׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] extendsshâlach▸ Your mightyʻôz [full of strength and power] sceptermaṭṭeh [rod of authority, staff of power] from ZionTsîyôwn [the city of God, Jerusalem] Rulerâdâh [have power and control, reign] in the midstqereb [center, inner part] of Your enemiesʼôyêb [those who oppose, hate and resist]
| Greek | English | Parsing |
|---|---|---|
| מַטֵּֽה־ | [the] staff of | Noun common, masculine singular construct |
| עֻזְּךָ֗ | strength your | Noun common masculine singular construct, suffix |
| יִשְׁלַ֣ח | he will stretch out | Verb, Qal, imperfect third person masculine singular |
| יְ֭הוָה | Yahweh | Noun proper |
| מִצִּיּ֑וֹן | from Zion | Preposition, noun proper |
| רְ֝דֵ֗ה | rule | Verb, Qal, imperative second person masculine singular |
| בְּקֶ֣רֶב | in [the] midst of | Preposition, noun common masculine singular construct |
| אֹיְבֶֽיךָ׃ | enemies your | Verb qal participle (active) masculine plural common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD extends Your mighty scepter from Zion: “Rule in the midst of Your enemies.” |
| KJV | The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. |
| ASV | Jehovah will send forth the rod of thy strength out of Zion: Rule thou in the midst of thine enemies. |
| YLT | The rod of thy strength doth Jehovah send from Zion, Rule in the midst of thine enemies. |
| WEB | Yahweh will send out the rod of your strength out of Zion. Rule among your enemies. |
| BBE | The Lord will send out the rod of your strength from Zion; be king over your haters. |
The translations agree on the meaning of the verse, consistently reflecting the authority extended by the LORD.
The structure consists of a main clause followed by a prepositional phrase and an imperative clause, emphasizing the action and its divine source.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁלַח
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 110:2
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 Royal Authority of the Rulergenerated
Psalms 110:2 describes how the LORD, referred to as Yahweh, extends the ruler's scepter from Zion, indicating His divine authority. This verse emphasizes the ruler's power to reign over enemies, establishing a theme of divine kingship that resonates throughout the psalm. The context includes the LORD's promise to the ruler in the preceding verse, highlighting the relationship between divine authority and earthly rule.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 7:19 | And the LORD said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over the waters of Egypt—over their rivers and canals and ponds and reservoirs—that they may become blood.’ There will be blood throughout the land of Egypt, even in the vessels of wood and stone.” |
| 2 | Exodus 8:5 | And the LORD said to Moses, “Tell Aaron, ‘Stretch out your hand with your staff over the rivers and canals and ponds, and cause the frogs to come up onto the land of Egypt.’” |
| 3 | Micah 7:14 | Shepherd with Your staff Your people, the flock of Your inheritance. They live alone in a woodland, surrounded by pastures. Let them graze in Bashan and Gilead, as in the days of old. |
| 4 | Matthew 28:18–20 | Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me. |
| 5 | Acts 2:34–37 | For David did not ascend into heaven, but he himself says: ‘The Lord said to my Lord, “Sit at My right hand |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מַטֵּה, ma.teh-generated
The word מַטֶּה (ma.teh) refers to a staff or rod, symbolizing authority and leadership. It is derived from a root meaning to extend, which connects its literal use as a physical staff with its figurative use as a representation of power and governance.
In this verse, it signifies the ruler's scepter, indicating that the authority is granted by God. The parsing as a masculine singular construct shows that it is specifically tied to the ruler, emphasizing the personal nature of this power.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb יִשְׁלַ֣ח (he will stretch out) governs the clause, with the subject יְ֭הוָה (Yahweh) clearly identified. The structure indicates a direct action taken by the LORD, extending His authority.
The prepositional phrase מִצִּיּ֑וֹן (from Zion) indicates the source of this authority, while the imperative verb רְ֝דֵ֗ה (rule) commands the ruler to exercise power in the midst of adversaries, showcasing a clear hierarchy and divine mandate.
Septuagint Backgroundgenerated
The Septuagint translates מַטֵּה as ῥάβδον (rabdon), which means 'rod' or 'staff'. This choice aligns with the Hebrew meaning of authority but may emphasize the instrument of power rather than the broader concept of governance.
The Greek term ἐχαποστελεῖ for יִשְׁלַ֣ח suggests a sending forth, which may imply a more active role in the ruler's authority, highlighting the dynamic nature of divine action.
In plain words — the whole versegenerated
Psalms 110:2 tells us that the LORD extends the ruler's mighty scepter from Zion and commands Him to rule among His enemies. This verse highlights the authority given to the ruler by God, emphasizing the divine backing of His reign.
Frequently Asked Questionsgenerated
It signifies that God's authority is established from Zion, the city of God, indicating that the ruler's power is divinely ordained.
The ruler is often interpreted as a messianic figure, representing God's chosen leader who will reign over His people.
Ruling among enemies suggests that the ruler's authority is recognized even in opposition, highlighting the strength and power granted by God.
This verse emphasizes the divine right to rule, a recurring theme in the Bible where God appoints leaders and grants them authority to govern His people.
Reflection Questionsgenerated
- How do I understand the authority given to leaders in my life, both spiritual and secular?
- What does it mean to rule in the midst of opposition, and how can I apply that in my own challenges?
- In what ways can I recognize and submit to the authority that God has established?
- How can this verse inform my understanding of God's sovereignty over the affairs of the world?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the authority of Christ and His reign, illustrating its significance in Christian theology.
Now they went about in the public place: with boldness they attacked even the market, and in the midst of enemies they prevailed, and that saying was fulfilled, "Be Thou Ruler in the midst among Thine enemies." This was a greater miracle,Early Church Fathers on Psalms 110 →
And what follows? "The Lord shall send the rod of Your power out of Sion" [Psalms 110:2].Early Church Fathers on Psalms 110 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 110:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord shall send the rod of thy strength out of Zion,.... His royal and powerful sceptre, called the sceptre of righteousness, Psalms 45:6 and is no other than the Gospel, the power of God unto
Read John Gill on Psalms 110 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. The Lord shall send the rod of thy strength out of Zion - i:e., thy strong rod.
Read Robert Jamieson on Psalms 110 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSend; or, send forth, into the world. The rod of thy strength; thy strong or powerful rod, by a usual Hebraism. And the rod is put for his sceptre, or kingly power, as it is ,11 19:11,12. But as the kingdom of Christ is not carnal, or of this world, , but spiritual; so this rod or sceptre is nothing else but his word published by himself, or by his apostles and ministers, and accompanied with his Spirit, by which the Messias did his great exploits, and set up and established his kingdom, converting some of his enemies, and confounding and destroying others of them, by that same instrument, as is manifest by comparing 11:4 . Hence this word is called the word of the kingdom, , and the power…
Read Matthew Poole on Psalms 110 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 110:2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.Ver. 2. The Lord shall send the rod of thy strength] That is, the gospel, that sceptre of Christ’ s kingdom, that power of God to salvation, unto as many as believe, mighty through God to work wonders, 2 Corinthians 10:5 Acts 20:32, even the preaching of Christ’ s cross. Out of Zion] For salvation is of the Jews, John 4:22 Isaiah 2:3 Micah 4:1-2 Abide ye in Jerusalem till, &c., Acts 1:8 Rule thou in the midst of thine enemies] Among Jews, Pagans, Turks, Papagans; those that will not bend, let them break; those that will not stoop to thy government, let them feel thy power, Psalms…
Read John Trapp on Psalms 110 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Send.—The verb should be here rendered stretch, as in Genesis 22:10; Genesis 48:14, and frequently of stretching out the hand, often with hostile intent. The poet here speaks in his own person, addressing the King, to whom the oracle has just been announced. Rod of thy strength—i.e., the sceptre, which is the emblem of royal power and sway. (See Jeremiah 48:17.) The word “staff” is different from that rendered “rod,” in Psalms 2:9; and the image is not, as there, necessarily of a weapon of destruction, but only of kingly rule, as in Psalms 45:6. Rule thou . . .—It is better to take these words as a quotation, and understand them as spoken of Jehovah. In the picture before us the Divine…
Read Charles John Ellicott on Psalms 110 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The rod of thy strength] The Gospel - the doctrine of Christ crucified; which is the powerful sceptre of the Lord that bought us; is quick and powerful, sharper than any two-edged sword; and is the power of God to salvation to all them that believe. The kingdom of our Lord was to be founded in Zion, and thence, by gradual conquests, to be extended over the whole earth. It was in Zion the preaching of the Gospel first began; and it is by the Gospel that Christ rules, even in the midst of his enemies; for the Gospel extends a moralizing influence over multitudes who do not receive it to their salvation.
Read AdamClarke on Psalms 110 →CambridgeThe Cambridge Bible for Schools and Colleges2. The sceptre of thy strength shall Jehovah stretch forth (or, send forth) out of Zion] The poet speaks, expanding the oracle. The rod or sceptre is the symbol of authority and power, the instrument of chastisement. (Cp. Isaiah 10:24; Isaiah 10:26; and Psalms 2:9, though the Heb. word there is different.) Jehovah wields it on the king’s behalf. “He giveth strength unto his king” (1 Samuel 2:10). For the phrase rod of thy strength, cp. Jeremiah 48:17; Ezekiel 19:12; Ezekiel 19:14. out of Zion] The capital of the new kingdom. Cp. Psalms 2:6. rule thou in the midst of thine enemies] Supply saying before this clause. Jehovah speaks. The command is virtually a promise. Though enemies surround…
Read Cambridge on Psalms 110 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord shall send the rod of thy strength out of Zion - The scepter of thy power; that with which thou shalt rule.
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 extends Your mighty scepter from Zion: “Rule in the midst of Your enemies.”
Yahweh will send out the rod of your strength out of Zion. Rule among your enemies.
The LORD extends Your mighty scepter from Zion: “Rule in the midst of Your enemies.”
The Lord extends your dominion from Zion. Rule in the midst of your enemies!
Tyndale line
The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
Jehovah will send forth the rod of thy strength out of Zion: Rule thou in the midst of thine enemies.
The LORD shall send forth the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
The LORD will send the rod of thy strength out of Zion: rule thou in the midst of thy enemies.
The Lord shall send the rod of thy power out of Zion: be thou ruler in the middes of thine enemies.
Strictly literal
Jehovah shall send the sceptre of thy might out of Zion: rule in the midst of thine enemies.
The rod of thy strength doth Jehovah send from Zion, Rule in the midst of thine enemies.
YHWH sends the rod of Your strength from Zion, || Rule in the midst of Your enemies.
The staff of thy strength will the Eternal stretch forth out of Zion: rule thou in the midst of thy enemies.
Yahweh will hold out the scepter of your strength from Zion; rule among your enemies.
From the Latin
Great are the works of the Lord: sought out according to all his wills.
Simplified
The Lord will expand your royal power from Zion; you will rule over your enemies.
The Lord will send out the rod of your strength from Zion; be king over your haters.
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 largely agree in their wording. The Septuagint matches 7 of the 8 words in the Hebrew text, indicating a strong correspondence in meaning, although the Greek translation may reflect a different syntactical structure.
מַטֵּֽה־ עֻזְּךָ֗ יִשְׁלַ֣ח יְ֭הוָה מִצִּיּ֑וֹן רְ֝דֵ֗ה בְּקֶ֣רֶב אֹיְבֶֽיךָ׃
7 of the 8 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 110:2
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.
מַטֶּה (mat-teh) refers to a staff, rod, or branch, and can also denote a tribe. It is derived from a root meaning to extend, and its uses include both literal and figurative meanings, such as a support or a means of correction. The lexicons consistently highlight its association with leadership and community.
מַטֶּה 251 n.m.
staff, rod, shaft
branch
tribe
base
H4294 מַטֶּה . staff, rod, shaft
. branch
. tribe
4294 matteh mat-teh'
or (feminine) mattah {mat-taw'}; from 5186; a branch (as
extending); figuratively, a tribe; also a rod, whether for
chastising (figuratively, correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively, a
support of life, e.g. bread):--rod, staff, tribe.
see HEBREW for 05186
מַטֶּה (mat.teh) — tribe: rod.
: rod/staff
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe.
: tribe
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: arrow.
: arrow
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: stick.
: stick
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
מַטֶּה (mat.teh) — tribe: supply.
: supply
1) staff, branch, tribe
1a) staff, rod, shaft
1b) branch (of vine)
1c) tribe
1c1) company led by chief with staff (originally)
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…
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
רָדָה (radah) is a Hebrew verb with two main meanings: to rule or have dominion, and to scrape out. It can refer to subjugating or dominating in the Qal form, while the Hiphil form indicates causing someone to dominate. The word encompasses both authority and a physical action of scraping.
[רָדָה] vb. have dominion, rule, dominate
Qal have dominion, rule, over
Hiph. and kings he causeth (him) to dominate
base
רָדָה vb. scrape out
base
H7287a רָדָה have dominion, rule, dominate H7287b רָדָה scrape out
7287 radah raw-daw'
a primitive root; to tread down, i.e. subjugate;
specifically, to crumble off:--(come to, make to) have
dominion, prevail against, reign, (bear, make to) rule,(-r,
over), take.
רָדָה (ra.dah) — to rule.
1) to rule, have dominion, dominate, tread down
1a) (Qal) to have dominion, rule, subjugate
1b) (Hiphil) to cause to dominate
רָדָה (ra.dah) — to scrape.
1) to scrape out
1a) (Qal) to scrape, scrape out
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
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