Psalms 45:6 — Word Study
WLCכִּסְאֲךָ֣ אֱ֭לֹהִים עוֹלָ֣ם וָעֶ֑ד שֵׁ֥בֶט מִ֝ישֹׁ֗ר שֵׁ֣בֶט מַלְכוּתֶֽךָ׃
BSAarrowchêts to sharpenshânan Amawʻam underneathtachath to fallnâphal heartlêb enemyʼôyêb King'smelek
| Greek | English | Parsing |
|---|---|---|
| כִּסְאֲךָ֣ | throne your | Noun common masculine singular construct, suffix |
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| עוֹלָ֣ם | [is] forever | Noun common, masculine singular absolute |
| וָעֶ֑ד | and ever | Conjunction, noun common masculine singular absolute |
| שֵׁ֥בֶט | [is] a scepter of | Noun common, masculine singular construct |
| מִ֝ישֹׁ֗ר | uprightness | Noun common, masculine singular absolute |
| שֵׁ֣בֶט | [the] scepter of | Noun common, masculine singular construct |
| מַלְכוּתֶֽךָ׃ | kingdom 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 throne, O God, endures forever and ever, and justice is the scepter of Your kingdom. |
| KJV | Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. |
| ASV | Thy throne, O God, is for ever and ever: A sceptre of equity is the sceptre of thy kingdom. |
| YLT | Thy throne, O God, [is] age-during, and for ever, A sceptre of uprightness [Is] the sceptre of Thy kingdom. |
| WEB | Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom. |
| BBE | Your seat of power, O God, is for ever and ever; the rod of your kingdom is a rod of honour. |
Where they part company is שֵׁ֥בֶט — see How Translations Differ.
The sentence is structured around a main clause with a subordinate clause, illustrating the relationship between God's eternal throne and the justice of His kingdom.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 45:6
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 Psalmgenerated
Psalm 45:6 presents a majestic declaration of God's eternal throne and the justice that characterizes His kingdom. This psalm is often interpreted in a royal context, emphasizing God's sovereignty and the righteousness that governs His reign. It reflects the themes of divine authority and the moral order established by God, resonating with other scriptural affirmations of His everlasting rule, such as in Psalm 89:29-36 and Daniel 2:44.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:29–36 | I will establish his line forever, his throne as long as the heavens endure. |
| 2 | Psalm 93:2 | Your throne was established long ago; You are from all eternity. |
| 3 | Psalm 145:13 | Your kingdom is an everlasting kingdom, and Your dominion endures through all generations. The LORD is faithful in all His words and kind in all His actions. |
| 4 | Daniel 2:44 | In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will shatter all these kingdoms and bring them to an end, but will itself stand forever. |
| 5 | Luke 1:32–33 | He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — כִּסְאֲךָ֣, kis.'a.Khagenerated
The word כִּסֵּא (kis.se) means 'throne' and symbolizes a seat of royal power or authority. It is derived from a root meaning 'covered,' indicating a place of honor and dignity. In this verse, it underscores God's sovereignty and the permanence of His rule.
The parsing indicates that it is a common masculine singular noun with a construct state, suggesting possession — 'your throne.' This emphasizes the personal nature of God's kingship and His intimate relationship with His kingdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions recognizing God's eternal throne and the justice of His kingdom.
Sentence Structuregenerated
The structure of the verse features two main clauses connected by the conjunction 'and.' The first clause centers on God's throne, while the second highlights the justice that serves as the scepter of His kingdom.
The finite verb is implied in the context, with the focus on the enduring nature of God's throne and the characteristics of His reign, illustrating the psalmist's proclamation of God's eternal authority.
Septuagint Backgroundgenerated
The Septuagint translates כִּסְא as σου, indicating possession and emphasizing God's personal sovereignty. This choice aligns with the understanding of God's throne as a direct representation of His authority.
The Greek rendering of שֵׁ֥בֶט as πεσοῦνται suggests a focus on the concept of a ruling authority, reflecting the same themes of governance and justice found in the Hebrew text.
In plain words — the whole versegenerated
Psalm 45:6 speaks of God's throne, which lasts forever, and highlights justice as the guiding principle of His kingdom. This verse emphasizes God's eternal authority and the moral order He establishes.
Frequently Asked Questionsgenerated
It signifies that God's authority and reign are eternal, unchanging, and sovereign over all creation, as affirmed in other scriptures.
Justice represents the moral foundation of God's rule, ensuring fairness and righteousness in His governance.
A throne symbolizes authority and power, representing God's kingship and His rightful rule over the universe.
Other passages, such as Psalm 93:2 and Psalm 145:13, affirm God's everlasting kingdom and authority.
Reflection Questionsgenerated
- In what ways do I see God's justice reflected in the world around me?
- How can I better understand the concept of God's eternal reign in my daily life?
- What does it mean for me to live under the authority of God's kingdom?
- How can I promote justice and righteousness in my own community?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to argue for the eternal kingship of Christ, citing it to affirm His divine authority and nature.
Even before he became man, he was King and Lord everlasting, being image and word of the Father.Early Church Fathers on Psalms 45 →
That is to say, your kingdom is beyond the ages and older than all thought.Early Church Fathers on Psalms 45 →
By “throne” here he means not simply throne but kingship. He calls it eternal here, but elsewhere elevated: “I saw the Lord seated on an elevated throne,” Scripture says.Early Church Fathers on Psalms 45 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 45:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy throne, O God, [is] for ever and ever,.... This verse and Psalms 45:7 are cited in Hebrews 1:8; and applied to the Son of God, the second Person in the Trinity; and therefore are not an
Read John Gill on Psalms 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.
Read Robert Jamieson on Psalms 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO God: it is most evident that the speech is still continued to the same person, whom he calls King, ,11, and here God; which change of the title was very expedient, and in some sort necessary, to give us a true understanding of this Psalm, and to assure us that he doth not speak of Solomon, (to whom neither these, nor the foregoing, nor the following words agree, because his reign was peaceable and short, and stained with many and great iniquities,) but a far greater King, even of the Messias, who is not only a man, but also the mighty God, as he is called, , and as the apostle solidly proves from this place, . For though the name of Elohim, or God, be sometimes given in Scripture to some…
Read Matthew Poole on Psalms 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 45:6 Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre.Ver. 6. Thy throne, O God] Here the prophet directeth his speech not to Solomon (who never took upon him the name of God, as did Sesostris, king of Egypt, Antiochus Yεος, Caligula, and some other proud princes), but to Christ, Hebrews 1:8, who is God, blessed for ever, αυτοθεος, not so called by an excellence only, as the angels are, Psalms 8:5 Hebrews 2:1-9, nor by office and title only, as magistrates are gods, Psalms 82:6, nor catachrestically and ironically so called, as the heathen gods, nor a diminutive god, inferior to the Father, as Arius held, but God by nature, every way…
Read John Trapp on Psalms 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Thy throne, O God, is for ever and ever.—This is the rendering of the LXX., Vulg., and of the versions generally. But whether they supposed the words to be addressed to the Divine Being, or that the theocratic king is thus styled, is uncertain. The Christian use of the verse as applied to the Messiah (Hebrews 1:8, Note, New Testament Commentary) does not help us to explain how the monarch, who is the poet’s theme here, could be addressed as God. The use of Elohîm in Psalms 82:6; Psalms 97:7, Exodus 22:28, hardly offers a satisfactory parallel, and even 1 Samuel 28:13 (where we should render, “I saw a god, &c) hardly prepares us to find such an emphatic ascription to an earthly king…
Read Charles John Ellicott on Psalms 45 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Thy throne, O God, is for ever] כסאך אלהים עולם ועד kisacha Elohim olam vaed. "O God, thy throne is for ever, and eternal!" The word Elohim here is the very first term or name by which the Supreme God has made himself known to the children of men. See Genesis 1:1; and this very verse the apostle, Hebrews 1:8, has applied to Jesus Christ. On this I shall make a very short remark, but it shall be conclusive: If the apostle did not believe Jesus Christ to be the true and eternal God, he has utterly misapplied this Scripture. The translation in the old Psalter, and the paraphrase will, on this controverted text, be considered of some importance: Thi settil God in werld of werlde: wande…
Read AdamClarke on Psalms 45 →CambridgeThe Cambridge Bible for Schools and Colleges6. Thy throne, O God, is for ever and ever] (1) This appears to be the sense given by all the Ancient Versions, for though it has been argued that ὁθεὸς in the LX X is not the vocative (Thy throne O God) but the predicate (Thy throne is God), the words do not appear to have been so understood by any of the ancient commentators, and the construction is certainly not an obvious one. But this rendering involves serious difficulties, whether it is taken as an address to the king or to God. (a) Can the king who is the subject of the Ps. be addressed as Elohim, ‘God’? The older expositors, who regarded the Psalm as directly Messianic, of course felt no difficulty, and saw in the words a…
Read Cambridge on Psalms 45 →Albert Barnes1798–1870Barnes' Notes on the BibleThy throne, O God, is forever and ever - This passage is quoted by the author of the Epistle to the Hebrews in proof that the Messiah is exalted above the angels, and it is, beyond all question,
Read Albert Barnes on Psalms 45 →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 throne, O God, endures forever and ever, and justice is the scepter of Your kingdom.
Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom.
Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom.
Your throne, O God, is permanent. The scepter of your kingdom is a scepter of justice.
Tyndale line
Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.
Thy throne, O God, is for ever and ever: A sceptre of equity is the sceptre of thy kingdom.
Thy throne, O God, is for ever and ever: a sceptre of equity is the sceptre of thy kingdom.
Thy throne, O God, is for ever and ever: the scepter of thy kingdom is a scepter of justice.
Thy throne, O God, is for euer and euer: the scepter of thy kingdome is a scepter of righteousnesse.
Strictly literal
Thy throne, O God, is for ever and ever; a sceptre of uprightness is the sceptre of thy kingdom:
Thy throne, O God, [is] age-during, and for ever, A sceptre of uprightness [Is] the sceptre of Thy kingdom.
Your throne, O God, [is for] all time and forever, || A scepter of uprightness || [Is] the scepter of Your kingdom.
(45:7) Thy throne, given of God, endureth for ever and ever: the sceptre of equity is the sceptre of thy kingdom.
Your throne, God, is forever and ever; a scepter of justice is the scepter of your kingdom.
From the Latin
God is in the midst thereof, it shall not be moved: God will help it in the morning early.
Simplified
Your throne comes from God, and lasts forever and ever. The scepter with which you rule is a scepter of fairness.
Your seat of power, O God, is for ever and ever; the rod of your kingdom is a rod of honour.
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 is consistent with the Septuagint, showing agreement in all eight words. The Dead Sea Scrolls, however, show some restoration with partial words, indicating possible variations in the text but aligning with the main themes of the verse.
כִּסְאֲךָ֣ אֱ֭לֹהִים עוֹלָ֣ם וָעֶ֑ד שֵׁ֥בֶט מִ֝ישֹׁ֗ר שֵׁ֣בֶט מַלְכוּתֶֽךָ׃
8 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.
[חצי׳ך] [שנונים] [עמים] [תחתי׳ך] [יפלו] [בלב] אויבי המלך אלף
2 words on the leather — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 45:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּסֵּא (kis.se) refers to a seat of honour or throne, often associated with royal dignity and authority. It is derived from a root meaning 'covered' and encompasses meanings like stool and seat. The entries consistently highlight its significance in both literal and figurative contexts.
כִּסֵּא, כִּסֵּה 133 n.m. seat of honour, throne
base
H3678 כִּסֵּא, כִּסֵּה seat of honour, throne
3678 kicce' kis-say'
or kicceh {kis-say'}; from 3680; properly, covered, i.e. a
throne (as canopied):--seat, stool, throne.
see HEBREW for 03680
כִּסֵּא (kis.se) — throne.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
כִּסֵּא (kis.se) — (Hall of) the Throne.
Combined with u.lam (אוּלָם "Hall" H0197I)
This name means throne, seat
כִּסֵּא (kis.se) — throne: seat.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HNcmsa — Noun common · masculine singular absoluteHNcmsa
עַד, transliterated as ad, refers to the concept of perpetuity, encompassing both past and future time. It signifies a duration that can imply eternity or continuous existence. The term is associated with ancient mountains in the context of the past and is used to denote the idea of forever in relation to the future, particularly in reference to God's existence.
עַד and וָעֶ֑ד (so alw.) n.m. perpetuity (= advancing time)
of past time: ancient mountains
of future time, לָעַד for ever
base
H5703 עַד, וָעֶ֑ד perpetuity . of past time: ancient mountains
. of future time, לָעַד for ever
5703 `ad ad
from 5710; properly, a (peremptory) terminus, i.e. (by
implication) duration, in the sense of advance or perpetuity
(substantially as a noun, either with or without a
preposition):--eternity, ever(- lasting, -more), old,
perpetually, + world without end.
see HEBREW for 05710
עַד (ad) — perpetuity.
1) perpetuity, for ever, continuing future
1a) ancient (of past time)
1b) for ever (of future time)
1b1) of continuous existence
1c) for ever (of God's existence)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
HNcmsc — 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…
מִישׁוֹר (miyshowr) refers to a level place or plain, often associated with uprightness and justice. It can denote a physical flat area, like a table-land, or be used figuratively to mean equity and righteousness. The word is derived from a root meaning to be straight, emphasizing its connections to fairness and moral integrity.
מִישׁוֹר n.m. level place, uprightness
base
H4334 מִישׁוֹר level-place, uprightness
4334 miyshowr mee-shore'
or miyshor {mee-shore'}; from 3474; a level, i.e. a plain
(often used (with the article prefix) as a properly, name of
certain districts); figuratively, concord; also straightness,
i.e. (figuratively) justice (sometimes adverbially,
justly):--equity, even place, plain, right(-eously), (made)
straight, uprightness.
see HEBREW for 03474
מִישׁוֹר (mi.shor) — plain.
1) level place, uprightness
1a) level country, table-land, plain
1b) level place
1c) uprightness
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ See RIGHTEOUSNESS
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
HNcmsc — 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…
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms