Psalms 149:6 — Word Study
WLCרוֹמְמ֣וֹת אֵ֭ל בִּגְרוֹנָ֑ם וְחֶ֖רֶב פִּֽיפִיּ֣וֹת בְּיָדָֽם׃
BSAof Godʼêl [the Almighty, divine Strength] be in their mouthsgârôwn [throat, voice] swordchereb [cutting instrument, weapon] in their handsyâd [power, strength]
| Greek | English | Parsing |
|---|---|---|
| רוֹמְמ֣וֹת | [the] praises of | Noun common, feminine plural construct |
| אֵ֭ל | God | Noun common, masculine singular absolute |
| בִּגְרוֹנָ֑ם | [be] in throat their | Preposition, noun common masculine singular construct, suffix |
| וְחֶ֖רֶב | and a sword of | Conjunction, noun common feminine singular construct |
| פִּֽיפִיּ֣וֹת | teeth | Noun common, feminine plural absolute |
| בְּיָדָֽם׃ | [be] in hand their | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the high praises of God be in their mouths, and a double-edged sword in their hands, |
| KJV | Let the high praises of God be in their mouth, and a twoedged sword in their hand; |
| ASV | Let the high praises of God be in their mouth, And a two-edged sword in their hand; |
| YLT | The exaltation of God [is] in their throat, And a two-edged sword in their hand. |
| WEB | May the high praises of God be in their mouths, and a two-edged sword in their hand, |
| BBE | Let the high praises of God be in their mouths, and a two-edged sword in their hands; |
All translations agree on the key elements of this verse.
The verse consists of two main clauses connected by 'and,' emphasizing the dual focus on praise and the sword.
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 149:6
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 — A Call to Praise and Warfaregenerated
Psalm 149:6 is part of a psalm that encourages the saints to rejoice and praise God. It highlights the dual role of worship and spiritual warfare, where the praises of God are to be on their lips while they are equipped with a sword. This reflects a theme found throughout the Psalms, where worship and action are intertwined in the life of God's people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 96:4 | For great is the LORD, and greatly to be praised; He is to be feared above all gods. |
| 2 | Nehemiah 9:5 | Then the Levites—Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah—said, “Stand up and bless the LORD your God from everlasting to everlasting: Blessed be Your glorious name, and may it be exalted above all blessing and praise. |
| 3 | Daniel 4:37 | Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all His works are true and all His ways are just. And He is able to humble those who walk in pride. |
| 4 | Luke 2:14 | “Glory to God in the highest, and on earth peace to men on whom His favor rests!” |
| 5 | Revelation 19:6 | And I heard a sound like the roar of a great multitude, like the rushing of many waters, and like a mighty rumbling of thunder, crying out: “Hallelujah! For the Lord our God the Almighty reigns. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — רוֹמְמ֣וֹת, ro.Motgenerated
The word רוֹמְמ֣וֹת (ro.Mot) is a feminine plural noun derived from רוֹמָם (H7318), meaning 'to extol' or 'to praise.' It emphasizes the act of lifting up praises to God, indicating a high regard and elevation in worship.
This term is often associated with expressions of admiration and worship, particularly in the Psalms, where the act of praising God is a central theme. The parsing as a noun in the construct form suggests a close relationship to what follows in the verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree that the verse emphasizes both the praises of God and the imagery of a sword.
Sentence Structuregenerated
The structure of the verse centers around two main phrases: the first describes the praises of God in the mouths of the saints, and the second describes a double-edged sword in their hands. The finite verb is implied, suggesting an imperative or a wish.
The Hebrew word order places emphasis on the praises and the sword, highlighting their importance in the context of worship and spiritual readiness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew רוֹמְמ֣וֹת is translated as ὕμνοι, meaning 'hymns' or 'songs of praise.' This choice indicates a focus on the musical aspect of worship, which aligns with the psalm's call to exalt God.
The translation of חֶרֶב as ῥομφαῖαι (swords) retains the imagery of a cutting instrument, emphasizing the dual nature of praise and warfare.
In plain words — the whole versegenerated
Psalm 149:6 encourages the saints to speak praises of God and to wield a double-edged sword. This reflects the dual role of worship and spiritual action, showing that praising God is as important as being prepared for battle.
Frequently Asked Questionsgenerated
It signifies that the saints are to continuously express their worship and admiration for God, making His praises a central part of their lives.
The sword symbolizes the power and authority that God's people have, both in spiritual warfare and in carrying out God's will.
This verse encapsulates the recurring themes of praise and divine strength found throughout the Psalms, where worship is linked to God's might and the actions of His people.
The imagery of both praise and a sword highlights the balance between worship and action, suggesting that true worship involves both exalting God and being ready to act on His behalf.
Reflection Questionsgenerated
- In what ways can I ensure that God's praises are always on my lips?
- How can I prepare myself spiritually to wield the 'sword' in my life?
- What does it mean for me to exult in glory as a saint?
- How can I better understand the connection between worship and action in my faith?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on the joy of the saints in this psalm, emphasizing their exultation in glory.
But the saints who "exult in glory," no need is there for us to say how they exult: just hear the verse of the Psalm which follows: "The saints shall exult in glory, they shall rejoice in their beds:" not in theatres, or amphitheatres,Early Church Fathers on Psalms 149 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 149:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Let] the high [praises] of God [be] in their mouth,.... Or "throats" (m); loudly declared by them.
Read John Gill on Psalms 149 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the high praises of God be in their mouth, and a twoedged sword in their hand; Let the high praises of God (be) in their mouth. "High praises of God" - i:e., praises extolling God on high (Psalms 66:17).
Read Robert Jamieson on Psalms 149 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn their mouth, Heb. in their throat; which signifies vocal praise, and that with a loud voice. A two-edged sword in their hand; not only to defend themselves from their enemies, but, as it follows, to revenge themselves upon them.
Read Matthew Poole on Psalms 149 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 149:6 [Let] the high [praises] of God [be] in their mouth, and a twoedged sword in their hand; Ver. 6. Let the high praises (or the exaltations) of God be in their mouth] Heb. in their throat. So Isa. lviil. 1, "Cry aloud"; Heb. cry in the throat, set up thy note. - Sic clames, ut Stentora vincas. And a two-edged sword in their hand] Such an invincible power shall the saints have, as whereby they shall subdue all their enemies, corporal and spiritual. See Hebrews 13:12 Revelation 1:16; Revelation 19:15. There was more than metal and form in Goliath’ s sword, delivered by the priest to David; whose arm was not so much strengthend by it as his faith: so is every good Christian’ s by…
Read John Trapp on Psalms 149 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) High praises.—Literally, exaltations of celebration, i.e., hymns of praise. Mouth.—Rather, throat.
Read Charles John Ellicott on Psalms 149 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Let the high praises of God] Let them sing songs the most sublime, with the loudest noise consistent with harmony. And a two-edged sword in their hand] Perhaps there is an allusion here to the manner in which the Jews were obliged to labour in rebuilding the walls of Jerusalem: "Every one with one of his hands wrought in the work, and with the other hand held a weapon," Ne 4:17. The two-edged sword, in Hebrew, is פיפיות pipiyoth, "mouth mouths."
Read AdamClarke on Psalms 149 →CambridgeThe Cambridge Bible for Schools and Colleges6. high praises] Cp. Psalms 66:17, note. in their mouth] Lit. throat (Psalms 115:7). a twoedged sword] So the LXX and Jer.; cp. Judges 3:16 : but a sword of mouths means rather a devouring sword. So Nehemiah’s builders prayed (Nehemiah 4:9) and built with sword in hand (Nehemiah 4:16 ff.); and Judas Maccabaeus and his followers joined battle with Nicanor, “contending with their hands, and praying unto God with their hearts” (2Ma 15:26-27).
Read Cambridge on Psalms 149 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the high praises of God be in their mouth - Margin, as in Hebrew, in their throat.
Read Albert Barnes on Psalms 149 →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
May the high praises of God be in their mouths, and a double-edged sword in their hands,
May the high praises of God be in their mouths, and a two-edged sword in their hand,
May the high praises of God be in their mouths, and a double-edged sword in their hands,
May they praise God while they hold a two-edged sword in their hand,
Tyndale line
Let the high praises of God be in their mouth, and a twoedged sword in their hand;
Let the high praises of God be in their mouth, And a two-edged sword in their hand;
Let the high praises of God be in their mouth, and a two-edged sword in their hand;
Let the high praises of God be in their mouth, and a two-edged sword in their hand;
Let the high Actes of God bee in their mouth, and a two edged sword in their hands,
Strictly literal
Let the high praises of God be in their mouth, and a two-edged sword in their hand:
The exaltation of God [is] in their throat, And a two-edged sword in their hand.
The exaltation of God [is] in their throat, || And a two-edged sword in their hand.
The exalted praises of God are in their mouth, and a two-edged sword is in their hand;
May the praises of God be in their mouths and a two-edged sword in their hand
From the Latin
The high praise of God shall be in their mouth: and two-edged swords in their hands:
Simplified
May their praises of God always be on their lips, a double-edged sword in their hands,
Let the high praises of God be in their mouths, and a two-edged sword in their hands;
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 five out of six words matching. This consistency suggests a strong preservation of the text across these traditions.
רוֹמְמ֣וֹת אֵ֭ל בִּגְרוֹנָ֑ם וְחֶ֖רֶב פִּֽיפִיּ֣וֹת בְּיָדָֽם׃
5 of the 6 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 149:6
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.
רוֹמָם (rowmam) refers to the act of extolling or praising, derived from the root meaning 'exaltation.' It encompasses the concept of high regard or elevation in a figurative sense. The term is associated with expressions of admiration and is linked to another word for 'high' (רוֹמְמָה, H7319).
רוֹמָם n.[m.] extolling, praise
base
H7318 רוֹמָם
7318 rowmam ro-mawm'
from 7426; exaltation, i.e. (figuratively and specifically)
praise:--be extolled.
see HEBREW for 07426
רוֹמָם (ro.mam) — extolling.
(Polal) praise, exaltation, extolling
Also means: ro.me.mah (רוֹמְמָה "high" H7319)
HNcfpc — Noun common · feminine plural constructHNcfpc
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 אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
גָּרוֹן (garown) refers to the neck or throat, emphasizing its physical characteristics and functions, such as swallowing and speech. The term can also have a figurative use, as seen in its association with an open sepulchre. The entries consistently define it in this way, with no significant disagreement noted.
גָּרוֹן n.m. neck, throat
of the visible exterior (front) of throat, neck
throat, as capable of thirst; as organ of speech
base
H1627 גָּרוֹן neck, throat
1627 garown gaw-rone'
or (shortened) garon {gaw-rone'}; from 1641; the throat
(compare 1621) (as roughened by swallowing):--X aloud, mouth,
neck, throat.
see HEBREW for 01641
see HEBREW for 01621
גָּרוֹן (ga.ron) — throat.
1) neck, throat
1a) neck
1b) throat
1b1) of open sepulchre (fig.)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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 פִּיפִיָּה (*piyphiyah*) refers to a 'tooth' or an 'edge,' particularly in the context of a two-edged sword. It is related to the lemma for 'two-edged' and has connections to the word for 'mouth' in various usages, including speech and sound. The entries do not present any significant disagreement.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6374 פֶּה hence of edge of sword
6374 piyphiyah pee-fee-yaw'
for 6366; an edge or tooth:--tooth, X two-edged.
see HEBREW for 06366
פִּיפִיָּה (pi.phiy.yah) — tooth.
tooth
Another spelling of pe.yah (פֵּיָה "two-edged" H6366)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3mp