Psalms 110:3 — Word Study
WLCעַמְּךָ֣ נְדָבֹת֮ בְּי֪וֹם חֵ֫ילֶ֥ךָ בְּֽהַדְרֵי־ קֹ֭דֶשׁ מֵרֶ֣חֶם מִשְׁחָ֑ר לְ֝ךָ֗ טַ֣ל יַלְדֻתֶֽיךָ׃
BSAYour peopleʻam [willingly, with a voluntary spirit] [shall be] willingnᵉdâbâh on Your dayyôwm [time of power, moment of strength] of battlechayil [war, conflict] Arrayed in holyqôdesh [set-apart, sacred] splendorhâdâr [glory, beauty] from the wombrechem [matrix, place of birth] of the dawnmishchâr△ [morning, early light] the dewṭal [moisture, refreshing power] of Your youthyaldûwth [young age, vibrant life]
| Greek | English | Parsing |
|---|---|---|
| עַמְּךָ֣ | people your | Noun common masculine singular construct, suffix |
| נְדָבֹת֮ | [will be] freewill offerings | Noun common, feminine plural absolute |
| בְּי֪וֹם | on [the] day of | Preposition, noun common masculine singular construct |
| חֵ֫ילֶ֥ךָ | strength your | Noun common masculine singular construct, suffix |
| בְּֽהַדְרֵי־ | in majesti of | Preposition, noun common masculine plural construct |
| קֹ֭דֶשׁ | holiness | Noun common, masculine singular absolute |
| מֵרֶ֣חֶם | from [the] womb of | Preposition, noun common masculine singular construct |
| מִשְׁחָ֑ר | dawn | Noun common, masculine singular absolute |
| לְ֝ךָ֗ | [will belong] to you | Preposition, suffix |
| טַ֣ל | [the] dew of | Noun common, masculine singular construct |
| יַלְדֻתֶֽיךָ׃ | youth your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your people shall be willing on Your day of battle. Arrayed in holy splendor, from the womb of the dawn, to You belongs the dew of Your youth. |
| KJV | Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. |
| ASV | Thy people offer themselves willingly In the day of thy power, in holy array: Out of the womb of the morning Thou hast the dew of thy youth. |
| YLT | Thy people [are] free-will gifts in the day of Thy strength, in the honours of holiness, From the womb, from the morning, Thou hast the dew of thy youth. |
| WEB | Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth. |
| BBE | Your people give themselves gladly in the day of your power; like the dew of the morning on the holy mountains is the army of your young men. |
The translations agree on the essence of the verse, focusing on the willingness of God's people to serve.
The sentence has a main clause supported by several phrases that provide context and detail about the people's willingness and their adornment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 110:3
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 Psalm of the Kinggenerated
Psalm 110:3 speaks of a day when God's people will willingly come forward in battle, adorned in holiness and beauty, signifying their readiness to serve the LORD. This psalm emphasizes the authority of the LORD and the loyalty of His followers, reflecting themes of power and divine support in conflict. It connects with other passages that highlight the relationship between God and His people, such as Psalm 22:27–28 and Judges 5:2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:27–28 | All the ends of the earth will remember and turn to the LORD. All the families of the nations will bow down before Him. |
| 2 | Judges 5:2 | “When the princes take the lead in Israel, when the people volunteer, bless the LORD. |
| 3 | Acts 2:41 | Those who embraced his message were baptized, and about three thousand were added to the believers that day. |
| 4 | Romans 11:2–6 | God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel: |
| 5 | 2 Corinthians 8:1–3 | Now, brothers, we want you to know about the grace that God has given the churches of Macedonia. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — נְדָבֹת, ne.da.Votgenerated
The word נְדָבָה (ne.dabah) refers to voluntary or freewill offerings, emphasizing the aspect of willingness in giving. It is a noun that describes actions taken freely and spontaneously, often in a religious context, such as offerings made to God.
In this verse, it signifies that God's people will come forward willingly, reflecting a spirit of generosity and commitment. This willingness is not coerced but arises from a heart ready to serve, highlighting the relationship between God and His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word נְדָבֹת is rendered as freewill offerings, which aligns with the KJV and ASV that also emphasize the voluntary nature of the people’s actions.
Sentence Structuregenerated
The main verb in this verse is implicit, with the subject being עַמְּךָ ('your people'), which leads into the description of their willingness and the context of battle. The structure emphasizes the readiness of the people in a time of divine strength.
The prepositional phrases provide additional detail about the day of battle and the adornment of holiness, showing how the people are portrayed in a glorious state as they engage in their service.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term נְדָבָה is rendered with the Greek word σοῦ (sou), which indicates possession. This choice highlights the personal nature of the offerings, emphasizing that they belong to God and are given willingly by His people.
This translation reflects a continuity of thought, maintaining the focus on the voluntary aspect of the offerings while adapting to the Greek context.
In plain words — the whole versegenerated
Psalm 110:3 tells us that God's people will willingly come forward on the day of battle, dressed in holiness and beauty. This verse highlights their readiness to serve the LORD and reflects the strength and glory associated with their service.
Frequently Asked Questionsgenerated
It indicates that they will come forward voluntarily and with enthusiasm, ready to serve and fight for the LORD.
Being arrayed in holy splendor signifies that they are set apart for God's service, reflecting His glory and beauty.
The verse portrays a time when God's people will actively participate in battle, symbolizing their commitment to God's cause and the strength they derive from Him.
It symbolizes freshness, vitality, and the blessings of life that God provides to His people.
Reflection Questionsgenerated
- In what ways can I willingly serve God in my life?
- How can I reflect God's holiness in my actions and demeanor?
- What does it mean to be part of God's people in times of challenge?
- How can I encourage others to join in serving God willingly?
The early church on this verse — how the Fathers read it
Early Christian writers reference this psalm to discuss themes of kingship and divine sonship, using it to argue the nature of Christ's authority.
And what follows in the psalm would agree with him alone, where it says, “The Lord said to me, You are my Son. Today have I begotten you.Early Church Fathers on Psalms 110 →
But since there are poorly instructed people who, while resisting the doctrine of a Son, think little of the words “from the womb before the morning star I begat you,” as if this referred to his relation to Mary,Early Church Fathers on Psalms 110 →
Plainly, divine Scripture, which knows better than any the nature of everything, says through Moses, of the creatures, “In the beginning God created the heaven and the earth”;Early Church Fathers on Psalms 110 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 110:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy people shall be willing in the day of that power..... Or, in the day of thine army (s).
Read John Gill on Psalms 110 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. Thy people shall be willing in the day of thy power.
Read Robert Jamieson on Psalms 110 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy people; thy subjects. Shall be willing, Heb. willingnesses, i.e. most willing, as such plural words are frequently used, as 21:7. Or, free-will offerings, as the word properly signifies; whereby he may intimate the difference between the worship of the Old Testament and that of the New. They shall offer and present unto thee as their King and Lord, not oxen, or sheep, or goats, as they did under the law, but themselves, their souls and’ bodies, as living sacrifices, as they are called, , and as free-will offerings, giving up themselves to the Lord, , to live to him, and to die and be offered for him. The sense is, Thou shalt have friends and subjects as well as enemies, and thy subjects…
Read Matthew Poole on Psalms 110 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 110:3 Thy people [shall be] willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.Ver. 3. Thy people shall be willing] All Christ’ s subjects are volunteers, free hearted, like those isles that wait for God’ s law, Isaiah 42:8 Zechariah 8:21. They love to be his servants, Isaiah 56:6. Lex voluntarios quaerit, saith Ambrose. In the day of thy power] Copiarum tuarum, of thine army, or of thy militia, when thou shalt lead on thy Church militant, and be in the head of them, conquering and to conquer, Revelation 6:2. Some understand it to be the Christian sabbath day. In the beauties of holiness] i.e. In Church…
Read John Trapp on Psalms 110 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) This difficult verse runs, literally, Thy people willingnesses (or, willing offerings) in the day of thy force in holy attire, from the womb of morning dew of thy youth.The first clause is tolerably clear. The word rendered force means either “strength” or “an army;” and the noun willingnesses appears as a verb in Judges 5:9, to express the alacrity with which the northern clans mustered for battle. We may therefore translate: Thy people will be willing on thy muster-day.As to the next two-words there is a variation in the text. Many MSS. read, by the slightest change of a Hebrew letter, “on the holy mountains” (this was also, according to one version, the reading of Symmachus and…
Read Charles John Ellicott on Psalms 110 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Thy people shall be willing in the day of thy power] This verse has been wofully perverted. It has been supposed to point out the irresistible operation of the grace of God on the souls of the elect, thereby making them willing to receive Christ as their Saviour. Now, whether this doctrine be true or false, it is not in this text, nor can it receive the smallest countenance from it. There has been much spoken against the doctrine of what is called free will by persons who seem not to have understood the term. Will is a free principle. Free will is as absurd as bound will, it is not will if it be not free; and if it be bound it is no will. Volition is essential to the being of the…
Read AdamClarke on Psalms 110 →CambridgeThe Cambridge Bible for Schools and Colleges3. Thy people shall be willing in the day of thy power] Rather, Thy people offer themselves willingly (lit. are freewill offerings) in the day of thy muster (lit. army). The promised victory is not to be won without human agency, and Jehovah inspires the king’s subjects with a spirit of loyal self-devotion. Theirs is no forced unwilling service. Their alacrity recalls the days of Deborah, when the people and the governors of Israel “offered themselves willingly” to fight the battles of Jehovah (Judges 5:2; Judges 5:9). The connexion of the clauses in the remainder of the verse is somewhat uncertain. It is possible, with R.V. marg., to join in the beauties of holiness, or, as it should…
Read Cambridge on Psalms 110 →Albert Barnes1798–1870Barnes' Notes on the BibleThy people - All who are given to thee; all over whom thou art to rule. This verse has been variously translated.
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
Your people shall be willing on Your day of battle. Arrayed in holy splendor, from the womb of the dawn, to You belongs the dew of Your youth.
Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth.
Your people shall be willing on Your day of battle. Arrayed in holy splendor, from the womb of the dawn, to You belongs the dew of Your youth.
Your people willingly follow you when you go into battle. On the holy hills at sunrise the dew of your youth belongs to you.
Tyndale line
Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
Thy people offer themselves willingly In the day of thy power, in holy array: Out of the womb of the morning Thou hast the dew of thy youth.
Thy people offer themselves willingly in the day of thy power: in the beauties of holiness, from the womb of the morning, thou hast the dew of thy youth.
Thy people shall be willing in the day of thy power, in the beauties of holiness: from the womb of the morning, thou hast the dew of thy youth.
Thy people shall come willingly at the time of assembling thine armie in holy beautie: the youth of thy wombe shalbe as the morning dewe.
Strictly literal
Thy people shall be willing in the day of thy power, in holy splendour: from the womb of the morning [shall come] to thee the dew of thy youth.
Thy people [are] free-will gifts in the day of Thy strength, in the honours of holiness, From the womb, from the morning, Thou hast the dew of thy youth.
Your people [are] free-will gifts in the day of Your strength, in the honors of holiness, || From the womb, from the morning, || You have the dew of Your youth.
Thy people will bring freewill-gifts on the day of thy power, in the ornaments of holiness: as out of the bosom of the morning-dawn so is thine the dew of thy youth.
Your people will follow you in holy garments of their own free will on the day of your power; from the womb of the dawn your youth will be to you like the dew.
From the Latin
His work is praise and magnificence: and his justice continueth for ever and ever.
Simplified
Your people willingly follow you on the day when your power is revealed on the holy mountains, renewed in strength every morning like dew at dawn.
Your people give themselves gladly in the day of your power; like the dew of the morning on the holy mountains is the army of your young men.
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 show agreement on the core elements of the verse, with a notable match in the majority of the words. However, the Septuagint's word order and articles differ, reflecting its own syntactical structure while preserving the original meaning.
עַמְּךָ֣ נְדָבֹת֮ בְּי֪וֹם חֵ֫ילֶ֥ךָ בְּֽהַדְרֵי־ קֹ֭דֶשׁ מֵרֶ֣חֶם מִשְׁחָ֑ר לְ֝ךָ֗ טַ֣ל יַלְדֻתֶֽיךָ׃
7 of the 11 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 110:3
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.
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
נְדָבָה (ndabah) refers to the concept of voluntariness or a freewill offering. It is derived from a root meaning spontaneity and can denote an abundant gift or offering given freely and willingly. The term is primarily associated with voluntary contributions in religious contexts.
נְדָבָה n.f. voluntariness, freewill offering
base
H5071 נְדָבָה voluntariness, freewill offering
5071 ndabah ned-aw-baw'
from 5068; properly (abstractly) spontaneity, or
(adjectively) spontaneous; also (concretely) a spontaneous or
(by inference, in plural) abundant gift:--free(-will)
offering, freely, plentiful, voluntary(-ily, offering),
willing(-ly), offering).
see HEBREW for 05068
נְדָבָה (ne.da.vah) — voluntariness.
1) voluntariness, free-will offering
1a) voluntariness
1b) freewill, voluntary, offering
N-fp — Noun common · feminine plural absoluteHNcfpa
[SACRIFICE]
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
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…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
הָדָר (hadar) refers to concepts of ornament, splendour, and honour, primarily in a poetic context. It is derived from a root meaning magnificence and encompasses beauty, glory, and majesty. The term captures a range of meanings related to excellence and goodliness.
הָדָר n.m. ornament, splendour, honour (chiefly poet.)
base
H1926 הָדָר ornament, splendour, honour (chiefly poet.)
1926 hadar haw-dawr'
from 1921; magnificence, i.e. ornament or splendor:--beauty,
comeliness, excellency, glorious, glory, goodly, honour,
majesty.
see HEBREW for 01921
הָדָר (ha.dar) — glory.
1) ornament, splendour, honour
1a) ornament
1b) splendour, majesty
1c) honour, glory
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
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…
מִשְׁחָר (mishchar) means 'dawn' and is derived from the root meaning 'day breaking.' It specifically refers to the time of morning when light first appears. The term appears in Psalm 110:3.
מִשְׁחָר n.[m.] dawn;—ψ 110:3
ref
H4891 מִשְׁחָר dawn
4891 mishchar mish-khawr'
from 7836 in the sense of day breaking; dawn:--morning.
see HEBREW for 07836
מִשְׁחָר (mish.char) — dawn.
dawn
N-ms — Noun common · masculine singular absoluteHNcmsa
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
טַל (tal) refers to 'dew' or 'night-mist' in Hebrew. It is derived from a root that suggests a covering over vegetation. The term is consistent across entries, with no significant disagreement noted among lexicographers.
טַל n.m. night-mist, dew
base
H2919 טַל night-mist, dew
2919 tal tal
from 2926; dew (as covering vegetation):--dew.
see HEBREW for 02926
טַל (tal) — dew.
dew, night mist
Aramaic equivalent: tal (טַל "dew" H2920)
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…
יַלְדוּת (yalduwth) refers to the concepts of childhood and youth. It is derived abstractly from the root word for 'boy' or 'girl' (H3206). The entries consistently emphasize its focus on the early stages of life.
יַלְדוּת n.f. childhood, youth
base
H3208 יַלְדוּת childhood, youth
3208 yalduwth yal-dooth'
abstractly from 3206; boyhood (or girlhood):--childhood,
youth.
see HEBREW for 03206
יַלְדוּת (yal.dut) — youth.
childhood, youth
N-fp | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms