Psalms 2:6 — Word Study
WLCוַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י עַל־ צִ֝יּ֗וֹן הַר־ קָדְשִֽׁי׃
BSA◂I haveʼănîy [the sovereign Lord] installednâçak■ [anointed, set, poured out] My Kingmelek [royal ruler, monarch] onʻal [upon, above, over] ZionTsîyôwn [Jerusalem's sacred hill] [upon] My holyqôdesh [on, above, over, set-apart, sacred] mountainhar [hill]
| Greek | English | Parsing |
|---|---|---|
| וַ֭אֲנִי | and I | Conjunction, pronoun |
| נָסַ֣כְתִּי | I have installed | Verb, Qal, perfect first person common singular |
| מַלְכִּ֑י | king my | Noun common masculine singular construct, suffix |
| עַל־ | on | Preposition |
| צִ֝יּ֗וֹן | Zion | Noun proper |
| הַר־ | [the] mountain of | Noun common, masculine singular construct |
| קָדְשִֽׁי׃ | holiness my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I have installed My King on Zion, upon My holy mountain.” |
| KJV | Yet have I set my king upon my holy hill of Zion. |
| ASV | Yet I have set my king Upon my holy hill of Zion. |
| YLT | 'And I — I have anointed My King, Upon Zion — My holy hill.' |
| WEB | “Yet I have set my King on my holy hill of Zion.” |
| BBE | But I have put my king on my holy hill of Zion. |
All translations agree on the meaning of the verse, emphasizing the installation of God's King on Zion.
The main clause is straightforward, with two prepositional phrases providing specific locations, creating a clear declaration of God's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbנָסַךְ
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 2:6
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 Establishment of God's Kinggenerated
Psalm 2:6 reveals the Lord's declaration of His authority in appointing a King on Zion, which symbolizes His chosen place of rule. This psalm addresses the rebellion of nations against God and affirms His sovereign plan through the anointed King. The verses surrounding this declaration emphasize the significance of God's choice and the power of His decree, as seen in Psalm 2:5 and Psalm 2:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 45:6 | Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom. |
| 2 | Psalm 89:27–36 | I will indeed appoint him as My firstborn, the highest of the kings of the earth. |
| 3 | Psalm 110:1–2 | The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.” |
| 4 | Isaiah 9:6–7 | For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. |
| 5 | Daniel 7:13–14 | In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — נָסַךְ, na.Sakh.tigenerated
The Hebrew verb נָסַךְ, transliterated as na.sakh, means to pour out or install, often in the context of anointing a king. It is used in rituals and signifies the act of setting someone in a position of authority.
This verb is in the perfect tense, indicating a completed action. The choice of this verb underscores the divine authority in the installation of the King, highlighting that this act is both a physical and spiritual setting apart.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of the verse, emphasizing the installation of God's King on Zion.
Sentence Structuregenerated
The finite verb נָסַךְ, I have installed, governs the main clause, with a noun phrase for the subject and several prepositional phrases indicating location. The structure emphasizes the action of installation and its significance.
The Hebrew word order places the subject אֲנִי at the beginning, highlighting the Lord's personal involvement in the action.
Septuagint Backgroundgenerated
The Septuagint translates נָסַךְ as κατεστάθην, meaning 'established' or 'set up.' This choice reflects a broader interpretation of the act of installation, emphasizing the permanence of God's decree.
This rendering suggests a strong emphasis on the authority and stability of the King's position, consistent with the Hebrew meaning but with a focus on establishment.
In plain words — the whole versegenerated
Psalm 2:6 states that the Lord has installed His King on Zion, which is considered His holy mountain. This verse highlights God's authority in establishing leadership and the significance of Zion as the chosen place for His rule.
Frequently Asked Questionsgenerated
It signifies God's choice of authority and leadership, establishing His King in a sacred and significant location, representing His sovereignty.
Zion represents the city of Jerusalem and is a symbol of God's presence and rule, making it a fitting place for His appointed King.
This verse underscores the divine right of kingship in Israel, indicating that true authority comes from God and is established through His will.
The phrase 'My holy mountain' emphasizes the sacredness of Zion, indicating that it is set apart for God's purposes and is central to His plan for His people.
Reflection Questionsgenerated
- How does understanding God's installation of His King on Zion impact my view of authority in my life?
- In what ways can I recognize God's sovereignty in the leaders He places over me?
- What does it mean for me to acknowledge God's holiness in my life, as represented by Zion?
- How can I apply the concept of divine installation in my understanding of leadership and service?
The early church on this verse — how the Fathers read it
Early commentators have interpreted this verse to discuss the nature of God's kingship and authority, emphasizing the significance of the installation of the King on Zion.
The first four verses are spoken by a prophet or an angel wondering why human rashness had risen up against the Son of God.Early Church Fathers on Psalms 2 →
Truly, God did not establish the Word as King at that time, whose power did not just begin at a point but who was and always is powerful, who as in his nature had power to create whatever he wished;Early Church Fathers on Psalms 2 →
"Yet am I set by Him as King upon Sion, His holy hill, preaching His decree" [Psalms 2:6]. This is clearly spoken in the Person of the very Lord our Saviour Christ.Early Church Fathers on Psalms 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 2:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet have I set my King upon my holy hill of Zion. Or, "behold, I have set", c.
Read John Gill on Psalms 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet have I set my king upon my holy hill of Zion. Yet - notwithstanding the opposition, of the anti-Christian confederacy. Set - margin, 'Anointed' (cf. Psalms 2:2).
Read Robert Jamieson on Psalms 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYet; notwithstanding all their artifices and powerful combinations. Have I set, Heb. I have anointed, i.e. designed, appointed, or constituted, as this word is commonly used in Scripture, as of priests, , and of prophets, ,19,20; so also of kings, ,15 ,7 3:39 . My king, in a singular manner, who hath not his kingdom by succession from former kings, nor by election of the people, as other kings have, but by my special and extraordinary destination; and who ruleth in my stead, and according to my will, and for my service and glory. Upon my holy hill of Zion, i.e. over my church and people. Zion properly and strictly taken was a hill on the north Part, of Jerusalem, , where there was a strong…
Read Matthew Poole on Psalms 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 2:6 Yet have I set my king upon my holy hill of Zion.Ver. 6. Yet have I set my king] Heb. And I have set. Heb. I have anointed; where the sign of his inauguration, or entrance into his kingdom, is put for the possession and enjoying thereof. David was anointed by God’ s appointment; Christ was also anointed and appointed by his Father to the office and work of a mediator; and is therefore here called his king. And, is here a sign of indignation stirred. Upon mine holy hill of Zion] David’ s strong hold, and a figure of the Church, Hebrews 12:22 Revelation 14:1 Isaiah 60:14, as being the seat of the kingdom, a sanctuary. Out of Zion also went forth the law, and the word of the Lord…
Read John Trapp on Psalms 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Yet have I.—The pronoun is very emphatic: “You dare to revolt, it is I who have given this office to the king.” Set.—Literally, poured out, as of melted metal; used of the Divine Spirit (Isaiah 29:10), of a libation (Exodus 30:9), and of pouring melted metal into a mould (Isaiah 40:19); from the latter use, to establish, or set up, is a natural transition. Gesenius and Ewald give a different sense to the word pour, and follow Symmachus in translating anointed, which agrees well with the mention of the Messiah (Psalms 2:4). The LXX. and Vulg. have “but I was appointed king by him,” making the Anointed begin his speech here, instead of at the next verse.
Read Charles John Ellicott on Psalms 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I set my king upon my holy hill of Zion.] Here the Gospel shall be first preached; here the kingdom of Christ shall be founded; and from hence shall the doctrine of the Lord go out into all the earth.
Read AdamClarke on Psalms 2 →CambridgeThe Cambridge Bible for Schools and Colleges6. Yet have I set] R.V., Yet I have set. The first stanza ended with the defiant words of the rebels: the second stanza ends with the answer of Jehovah. The sentence is elliptical, and the pronoun is emphatic: ‘Why this uproar, when it is I Who have set up My king’ &c. The meaning of the word rendered set has been much disputed, but it certainly means set up, or appointed, not, as A.V. marg., anointed. Cp. Proverbs 8:23. my king] A king appointed by Me, to rule over My people, as My representative. Cp. 1 Samuel 16:1. my holy hill of Zion] Zion, the name of the ancient strong-hold which became the city of David (2 Samuel 5:7), consecrated by the presence of the Ark until the Temple was…
Read Cambridge on Psalms 2 →Albert Barnes1798–1870Barnes' Notes on the BibleYet have I set my king - The word “yet” is merely the translation of the conjunction “and.” It is rendered in the Vulgate “but ...autem;” and so in the Septuagint, δέ de.
Read Albert Barnes on Psalms 2 →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
“I have installed My King on Zion, upon My holy mountain.”
“Yet I have set my King on my holy hill of Zion.”
“I have installed My King on Zion, upon My holy mountain.”
“I myself have installed my king on Zion, my holy hill.”
Tyndale line
Yet have I set my king upon my holy hill of Zion.
Yet I have set my king Upon my holy hill of Zion.
Yet I have set my king upon my holy hill of Zion.
Yet have I set my king upon my holy hill of Zion.
Euen I haue set my King vpon Zion mine holy mountaine.
Strictly literal
And I have anointed my king upon Zion, the hill of my holiness.
'And I — I have anointed My King, Upon Zion — My holy hill.'
“And I have anointed My King, || On Zion—My holy hill.”
[Saying,] Yet have I appointed my king upon Zion my holy mount.
“I myself have anointed my king on Zion, my holy mountain.”
From the Latin
But I am appointed king by him over Sion his holy mountain, preaching his commandment.
Simplified
“It is I who placed my king on Zion, my holy mountain.”
But I have put my king on my holy hill of Zion.
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 matches the Septuagint closely, with all seven words corresponding directly. The Dead Sea Scrolls also align with the Masoretic Text, though some words are restored or supplied by an editor, indicating a high degree of textual consistency.
וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י עַל־ צִ֝יּ֗וֹן הַר־ קָדְשִֽׁי׃
7 of the 7 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.
[ואני] [נסכתי] [מלכ׳י] [על] ציון הר קדש׳י
2 words on the leather — 1 partly restored, 4 supplied entire by an editor.
[ואני] [נסכתי] [מלכ׳י] [על] ציון הר קודש׳י
2 words on the leather — 1 partly restored, 4 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 2:6
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
נָסַךְ (nacak) is a Hebrew verb meaning to pour out, particularly in the context of libations, or to set and install. It encompasses actions such as pouring, casting metal images, and anointing a king. The word appears in various forms, indicating different nuances, such as being poured out or installed, with references in the Old Testament including Psalm 2:6.
נָסַךְ vb. pour out
Qal
pour out
pour out libations
cast metal images
Piel pour out as libation
Hiph. pour out libations
Hoph. be poured out
base
[נָסַךְ] vb. set, install
H5258a נָסַךְ pour out H5258b נָסַךְ set, install
5258 nacak naw-sak'
a primitive root; to pour out, especially a libation, or to
cast (metal); by analogy, to anoint a king:--cover, melt,
offer, (cause to) pour (out), set (up).
נָסַךְ (na.sakh) — to pour.
1) to pour out, pour, offer, cast
1a) (Qal)
1a1) to pour out
1a2) to cast metal images
1a3) to anoint (a king)
1b) (Niphal) to be anointed
1c) (Piel) to pour out (as a libation)
1d) (Hiphil) to pour out libations
1e) (Hophal) to be poured out
Aramaic equivalent: ne.sakh (נְסַךְ "to pour" H5260)
נָסַךְ (na.sakh) — to install.
1) to set, install
1a) (Qal) to install
1b) (Niphal) to be installed
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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)
N-proper — 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
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs