Psalms 48:2 — Word Study
WLCיְפֵ֥ה נוֹף֮ מְשׂ֪וֹשׂ כָּל־ הָ֫אָ֥רֶץ הַר־ צִ֭יּוֹן יַרְכְּתֵ֣י צָפ֑וֹן קִ֝רְיַ֗ת מֶ֣לֶךְ רָֽב׃
BSA[is] Mounthar
| Greek | English | Parsing |
|---|---|---|
| יְפֵ֥ה | [it is] beautiful of | |
| נוֹף֮ | height | Noun common, masculine singular absolute |
| מְשׂ֪וֹשׂ | [the] joy of | Noun common, masculine singular construct |
| כָּל־ | all | Noun common, masculine singular construct |
| הָ֫אָ֥רֶץ | the earth | Particle, noun common feminine singular absolute |
| הַר־ | [the] mountain of | Noun common, masculine singular construct |
| צִ֭יּוֹן | Zion | Noun proper |
| יַרְכְּתֵ֣י | [the] remotest parts of | Noun common, feminine dual construct |
| צָפ֑וֹן | Zaphon | Noun common, feminine singular absolute |
| קִ֝רְיַ֗ת | [the] town of | Noun common, feminine singular construct |
| מֶ֣לֶךְ | [the] king | Noun common, masculine singular absolute |
| רָֽב׃ | great |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King. |
| KJV | Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. |
| ASV | Beautiful in elevation, the joy of the whole earth, Is mount Zion, on the sides of the north, The city of the great King. |
| YLT | Beautiful [for] elevation, A joy of all the land, [is] Mount Zion, The sides of the north, the city of a great king. |
| WEB | Beautiful in elevation, the joy of the whole earth, is Mount Zion, on the north sides, the city of the great King. |
| BBE | Beautiful in its high position, the joy of all the earth, is the mountain of Zion, the mountain of God, the town of the great King. |
Where they part company is in the rendering of מְשׂ֪וֹשׂ — see How Translations Differ.
The structure features a main clause followed by a simile and a predicate, emphasizing the beauty and significance of Zion.
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 12 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 48:2
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 Greatness of Ziongenerated
Psalm 48:2 describes Mount Zion as a beautiful and elevated place, representing joy for all the earth. The psalm emphasizes the significance of Zion, comparing it to the majestic peaks of Zaphon, which highlights its importance and beauty. This verse is part of a larger context that praises God's greatness and His presence in Zion, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:2 | From Zion, perfect in beauty, God shines forth. |
| 2 | Jeremiah 3:19 | Then I said, ‘How I long to make you My sons and give you a desirable land, the most beautiful inheritance of all the nations!’ I thought you would call Me ‘Father’ and never turn away from following Me. |
| 3 | Lamentations 2:15 | All who pass by clap their hands at you in scorn. They hiss and shake their heads at the Daughter of Jerusalem: “Is this the city that was called the perfection of beauty, the joy of all the earth?” |
| 4 | Daniel 8:9 | From one of these horns a little horn emerged and grew extensively toward the south and the east and toward the Beautiful Land. |
| 5 | Daniel 11:16 | The invader will do as he pleases, and no one will stand against him. He will establish himself in the Beautiful Land, with destruction in his hand. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יְפֵ֥ה, ye.Pehgenerated
The word יְפֵ֥ה (yapheh) means 'beautiful' and is often used to describe something that is aesthetically pleasing or delightful. It conveys a sense of loveliness that can apply to people, places, or things, as seen throughout the Bible, particularly in poetic contexts.
In this verse, it describes Mount Zion, emphasizing its beauty and significance as the city of God. The parsing indicates that it is an adjective, qualifying the noun that follows, enhancing the imagery of Zion's grandeur.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of יְפֵ֥ה as 'beautiful,' highlighting the aesthetic quality of Zion.
Sentence Structuregenerated
The finite verb is implied in the phrase, with the structure emphasizing the beauty and joy of Zion. The sentence is built around the noun phrases that describe Zion and its attributes, with a simile comparing it to the peaks of Zaphon.
The order of the phrases highlights the beauty and joy first, followed by the comparison, which serves to elevate Zion's status in the reader's mind.
Septuagint Backgroundgenerated
The Septuagint translates יְפֵ֥ה as μέγας (megas), meaning 'great.' This choice reflects a broader interpretation of Zion's significance, emphasizing not just its beauty but its greatness as well.
This translation indicates a possible theological interpretation that connects the beauty of Zion with its greatness in the eyes of God and the people.
In plain words — the whole versegenerated
Psalm 48:2 describes Mount Zion as a beautiful and joyful place, comparing it to the peaks of Zaphon. This verse highlights the significance of Zion as the city of the great King, emphasizing its beauty and importance to all the earth.
Frequently Asked Questionsgenerated
Zion's beauty refers to its aesthetic and spiritual significance as the dwelling place of God, representing joy and delight for all nations.
The comparison to Zaphon highlights Zion's elevated status and beauty, suggesting it is a place of prominence and importance, much like the northern mountains.
This phrase indicates that Zion is a source of joy not just for Israel, but for all nations, emphasizing its universal significance.
This verse sets the tone for the psalm, which celebrates God's greatness and the significance of Zion as His holy city, reflecting joy and beauty.
Reflection Questionsgenerated
- In what ways do I see beauty in my surroundings, and how can I appreciate them more deeply?
- How can I find joy in my community, similar to how Zion is described as the joy of all the earth?
- What does it mean for a place to be significant spiritually, and how can I apply that understanding to my life?
- How can I celebrate the beauty and joy in my life, reflecting the themes found in this verse?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on the significance of Zion in their writings. Their reflections are included here, drawing from their theological insights.
Truly the Lord is called great. For consider, he has poured exaltation and joy over all the orb of this earth where previously the land produced the most dreadful growth of sin;Early Church Fathers on Psalms 48 →
Joy is rooted in Christ.… His root is God the Word, which is in himself.Early Church Fathers on Psalms 48 →
For what reason, tell me, does he now mention the north and describe to us the location of the place? Because from that quarter war generally broke out with the invasion of savages, and generally the inspired authors mention it,Early Church Fathers on Psalms 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 48:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBeautiful for situation,.... This, and what follows, are said of the city of God, the city of Jerusalem, which was delightfully situated on an eminence, in a wholesome air; the brook Kidron gliding
Read John Gill on Psalms 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBeautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Beautiful for situation - rather, 'in its elevation' [ nowp (H5131)].
Read Robert Jamieson on Psalms 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe joy of the whole earth: Jerusalem may be so called here, as it is also , not actually, as if all people did rejoice in it, or for it; but, 1. Fundamentally or causally, because here was very great cause or ground or rejoicing for the Gentile world, if they had understood themselves, or their true interest; because here God was graciously present and ready to hear and answer the just desires and prayers, not only of the Israelites, but of any stranger, of what nation soever, according to Solomon’ s prayer, , &c.; and here the Gentiles might find that God, whom like blind men they groped for, as the Greek phrase implies, ; and here they might be informed of the nature and properties, as…
Read Matthew Poole on Psalms 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 48:2 Beautiful for situation, the joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King.Ver. 2. Beautiful for situation] A beautiful nymph, so R. Solomon. Or, beautiful for the branch that droppeth balsam, saith Moller; Pulcher surculo, beautiful branch, that is, for the ark there seated. Or, for the tract and climate, as Joshua 12:23, situated on the north side of Jerusalem, as Isaiah 14:13, in a cold, dry, and clear air, as Job 37:22. Sanantur illi, qui illic infirmi conveniunt, saith Kimchi, they which come thither weak are made well. The joy of the whole earth] Not only of the whole land, because thither three times a year the tribes…
Read John Trapp on Psalms 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Situation.—Heb., nôph. A word only found here, but explained from a cognate Arabic word to mean elevation. And this feature is quite distinctive enough of Jerusalem to lend confirmation to this explanation—“Its elevation is remarkable.” (See Stanley, Sinai and Palestine, p. 170.) On the other hand, an adverbial use—highly beautiful or supremely beautiful (comp. Lamentations 2:15, “The perfection of beauty, the joy of the whole earth”) may be all that the poet intends. Sides of the north.—A common phrase, generally taken to mean the quarter or region of the north (see Ezekiel 38:6; Ezekiel 38:15; Ezekiel 39:2; Isaiah 14:13), but which, from the various uses of two words making it up…
Read Charles John Ellicott on Psalms 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The joy of the whole earth] Commentators have been greatly puzzled to show in what sense Zion, or the temple, could be said to be the joy of the whole earth. If we take the earth here for the habitable globe, there is no sense in which it ever was the joy of the whole earth; but If we take כל הארץ col haarets, as signifying the whole of this land, (and it has no other meaning,) the assertion is plain and easy to be understood, for the temple was considered the ornament and glory of the whole land of Judea.
Read AdamClarke on Psalms 48 →CambridgeThe Cambridge Bible for Schools and Colleges2. Beautiful for situation] Rather, as R.V., beautiful in elevation. Cp. Psalms 50:2. “Its elevation,” writes Dean Stanley, “is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judaea, like most of the towns and villages, but because it is on the edge of one of the highest tablelands of the country.… To the traveller approaching Jerusalem from the west or east, it must always have presented the appearance … of a mountain city; breathing, as compared with the plains of Jordan, a mountain air; enthroned, as compared with Jericho and Damascus, Gaza or Tyre, on a mountain fastness” (Sinai and Palestine: pp. 170, 171). May not the poet also have in mind…
Read Cambridge on Psalms 48 →Albert Barnes1798–1870Barnes' Notes on the BibleBeautiful for situation - The word rendered “situation” - נוף nôph - means properly “elevation, height,” (Ges.
Read Albert Barnes on Psalms 48 →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
Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King.
Beautiful in elevation, the joy of the whole earth, is Mount Zion, on the north sides, the city of the great King.
Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King.
It is lofty and pleasing to look at, a source of joy to the whole earth. Mount Zion resembles the peaks of Zaphon; it is the city of the great king.
Tyndale line
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
Beautiful in elevation, the joy of the whole earth, Is mount Zion, on the sides of the north, The city of the great King.
Beautiful in elevation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
Mount Zion, lying Northwarde, is faire in situation: it is the ioy of the whole earth, and the Citie of the great King.
Strictly literal
Beautiful in elevation, the joy of the whole earth, is mount Zion, [on] the sides of the north, the city of the great King.
Beautiful [for] elevation, A joy of all the land, [is] Mount Zion, The sides of the north, the city of a great king.
Beautiful [for] elevation, || A joy of all the land, [is] Mount Zion, || The sides of the north, the city of [the] great King.
(48:3) A beautiful district, the joy of the whole earth, is mount Zion, the farthest north, the city of the great King.
Beautiful in elevation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King.
From the Latin
Hear these things, all ye nations: give ear, all ye inhabitants of the world.
Simplified
Mount Zion is high and beautiful, bringing happiness to all the earth; on the northern side is the city of the great King.
Beautiful in its high position, the joy of all the earth, is the mountain of Zion, the mountain of God, the town of the great King.
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, with 11 of the 12 words matched. The Dead Sea Scrolls contain fragments that align closely with the MT, although some words are supplied by an editor due to damage.
יְפֵ֥ה נוֹף֮ מְשׂ֪וֹשׂ כָּל־ הָ֫אָ֥רֶץ הַר־ צִ֭יּוֹן יַרְכְּתֵ֣י צָפ֑וֹן קִ֝רְיַ֗ת מֶ֣לֶךְ רָֽב׃
11 of the 12 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.
[גדול] [יהוה] [ומהולל] [מאוד] [בעיר] אלוהי׳נו [הר] [קדש׳ו]
8 words of the verse are on this fragment — 7 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 48:2
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.
The Hebrew word יָפֶה (yapheh) means 'fair' or 'beautiful,' and can describe something that is aesthetically pleasing or attractive. It is derived from the root word יָפָה (yafah). The entries consistently emphasize its use in both literal and figurative contexts.
יָפֶה adj. fair, beautiful
base
H3303 יָפֶה fair, beautiful
3303 yapheh yaw-feh'
from 3302; beautiful (literally or figuratively):--+
beautiful, beauty, comely, fair(-est, one), + goodly,
pleasant, well.
see HEBREW for 03302
יָפֶה (ya.pheh) — beautiful.
fair, beautiful, handsome
HAamsc — HAamsc
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…
נוֹף (nowph) refers to elevation or height. It is derived from the root word for 'to rise' and is used in contexts related to physical or metaphorical elevation. The only specific verse reference provided is Psalm 48:3.
נוֹף n.[m.] elevation, height;—ψ 48:3
ref
H5131 נוֹף
5131 nowph nofe
from 5130; elevation:--situation. Compare 5297.
see HEBREW for 05130
see HEBREW for 05297
נוֹף (noph) — elevation.
elevation, height
HNcmsa — Noun common · masculine singular absoluteHNcmsa
מָשׂוֹשׂ (masows) refers to exultation or joy, encompassing both the feeling of delight and its causes. It is derived from the root word for joy, שָׂשׂוֹן (shason). The term is used in contexts related to rejoicing and mirth.
מָשׂוֹשׂ n.m. id. [שָׂשׂוֹן];—exultation
base
H4885 מָשׂוֹשׂ id. [שָׂשׂוֹן];—exultation
4885 masows maw-soce'
from 7797; delight, concretely (the cause or object) or
abstractly (the feeling):--joy, mirth, rejoice.
see HEBREW for 07797
מָשׂוֹשׂ (ma.s.vo.s) — rejoicing.
exultation, joy, rejoicing
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
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…
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)
HNpl — Noun properHNpl
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
יַרְכָה (yrekah) refers to the flank or side, often indicating extreme parts or recesses. It is a feminine form of a related word and is used figuratively to denote borders or sides. The entries consistently emphasize its meanings related to physical sides and recesses, without significant disagreement among lexicons.
[יַרְכָה, or יְרֵכָה] flank, side, du. extreme parts, recesses
base
H3411 [יַרְכָה, or יְרֵכָה] flank, side, du. extreme parts, recesses
3411 yrekah yer-ay-kaw'
feminine of 3409; properly, the flank; but used only
figuratively, the rear or recess:--border, coast, part,
quarter, side.
see HEBREW for 03409
יַרְכָה (ye.re.khah) — flank.
1) flank, side, extreme parts, recesses
1a) side
1b) sides, recesses (dual)
Aramaic equivalent: yar.kah (יַרְכָא "thigh" H3410)
HNcfdc — Noun common · feminine dual constructHNcfdc
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…
צָפוֹן (tsaphown) means 'north' and is derived from a root meaning 'hidden' or 'dark.' It is used specifically to refer to the northern direction, often associated with gloominess and the unknown. The term also appears in the context of a name, 'Zaphon,' which similarly denotes the north.
צָפוֹן 153 n.f. north (as the hidden, dark)
base
H6828 צָפוֹן north
6828 tsaphown tsaw-fone'
or tsaphon {tsaw-fone'}; from 6845; properly, hidden, i.e.
dark; used only of the north as a quarter (gloomy and
unknown):--north(-ern, side, -ward, wind).
see HEBREW for 06845
צָפוֹן (tsa.phon) — north.
1) north (of direction), northward
1a) north
1b) northward
צָפוֹן (tsa.phon) — Zaphon.
This name means north
Also named: tsa.phon (צָפוֹן "Zaphon" H6829)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
za'-fon (tsaphon; Codex Vaticanus Saphan; Codex Alexandrinus Saphon): A city on the East of the Jordan in the territory of Gad (Jos 13:27). It is named again in Jud 12:1 as the place where the elders of Gilead gathered to meet with Jephthah (tsaphonah should be translated "to Zaphon," not "northward"). It must have lain well to the North of Gad. According to the Talmud Amathus represented Zaphon (Neubauer, Geog. du Talmud, 249). Here sat one of the Synedria created by Gabinius (Ant., XIV, v, 4). It was a position of great strength (B J, I, iv, 2). Eusebius, Onomasticon places it 21 Roman miles S. of Pella. This is the modern Tell 'Amateh, on the south bank of Wady er-Rujeib, 15 miles South of Pella, and nearly 5 miles North of the Jabbok. Buhl (GAP, 259) objects to the…
(north), a place mentioned in the enumeration of the allotment of the tribe of Gad. (Joshua 13:27)
→ A city in the territory of the tribe of Gad Jos 13:27
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
HNcfsc — Noun common · feminine singular constructHNcfsc
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
HAamsa — HAamsa