Psalms 144:3 — Word Study
WLCיְֽהוָ֗ה מָה־ אָ֭דָם וַתֵּדָעֵ֑הוּ בֶּן־ אֱ֝נ֗וֹשׁ וַֽתְּחַשְּׁבֵֽהוּ׃
BSAO LORDYᵉhôvâh [Yehovah, the self-existent God] whatmâh [how, in what manner] is manʼâdâm [human, mortal] that You regard himyâdaʻ▸ [take knowledge of, care about] the son of manbên [descendant, offspring, humanity, mankind] thatʼĕnôwsh You think of himchâshab▸ [devise, consider, esteem, value]
| Greek | English | Parsing |
|---|---|---|
| יְֽהוָ֗ה | O Yahweh | Noun proper |
| מָה־ | what? | Pronoun |
| אָ֭דָם | [is] humankind | Noun common, masculine singular absolute |
| וַתֵּדָעֵ֑הוּ | and you have considered him | Verb qal sequential imperfect second person masculine singular, suffix |
| בֶּן־ | a child of | Noun common, masculine singular construct |
| אֱ֝נ֗וֹשׁ | humankind | Noun common, masculine singular absolute |
| וַֽתְּחַשְּׁבֵֽהוּ׃ | and you have regarded him | Verb piel sequential imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, what is man, that You regard him, the son of man that You think of him? |
| KJV | LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! |
| ASV | Jehovah, what is man, that thou takest knowledge of him? Or the son of man, that thou makest account of him? |
| YLT | Jehovah, what [is] man that Thou knowest him? Son of man, that Thou esteemest him? |
| WEB | Yahweh, what is man, that you care for him? Or the son of man, that you think of him? |
| BBE | Lord, what is man, that you keep him in mind? or the son of man that you take him into account? |
Where they part company is in the phrasing of the inquiry regarding humanity — see How Translations Differ.
The structure of the verse features a main clause followed by two dependent clauses, each exploring different aspects of humanity's significance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
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 144:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Psalm of Davidgenerated
Psalm 144:3 expresses the psalmist's wonder at the relationship between God and humanity. In this passage, the psalmist reflects on the significance of man in the eyes of the Creator, especially in light of God's power and majesty. This theme resonates throughout the Psalms, where the human condition is often juxtaposed with divine greatness, as seen in Psalm 8:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 8:4 | what is man that You are mindful of him, or the son of man that You care for him? |
| 2 | Job 7:17 | What is man that You should exalt him, that You should set Your heart upon him, |
| 3 | Job 15:14 | What is man, that he should be pure, or one born of woman, that he should be righteous? |
| 4 | Hebrews 2:6 | But somewhere it is testified in these words: “What is man that You are mindful of him, or the son of man that You care for him? |
| 5 | Psalm 146:3–4 | Put not your trust in princes, in mortal man, who cannot save. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְהוָ֗ה, Yah.wehgenerated
The name יְהוָ֗ה (Yahweh) is a proper noun referring to the God of Israel, emphasizing His self-existent and eternal nature. This name is foundational in Jewish thought and is often translated as 'the LORD'.
In this verse, יְהוָ֗ה signifies not just a title but a personal relationship with the divine, highlighting the intimacy and care God has for humanity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, reflecting the psalmist's inquiry into the nature of humanity in relation to God.
Sentence Structuregenerated
The verse consists of two main clauses, each beginning with a question: the first addresses the nature of man, while the second focuses on the son of man. This structure emphasizes the psalmist's contemplation of humanity's significance before God.
The finite verbs וַתֵּדָעֵ֑הוּ and וַֽתְּחַשְּׁבֵֽהוּ govern their respective clauses, linking the actions of knowing and considering directly to humanity.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֗ה as κύριε (kurie), which also means 'Lord' and carries the same connotations of authority and divinity.
The Greek term for man, ἄνθρωπος (anthrōpos), aligns with the Hebrew אָדָם, emphasizing the shared understanding of humanity's nature in both texts.
In plain words — the whole versegenerated
Psalm 144:3 asks a profound question about humanity's place before God. The psalmist wonders why God pays attention to humans, highlighting the significance of this relationship. This theme is echoed throughout the Psalms, where the greatness of God is often contrasted with the frailty of man.
Frequently Asked Questionsgenerated
The psalmist is expressing amazement at God's attention to humanity, questioning the significance of man in the vastness of creation.
This verse sets the tone for the psalm, which reflects on God's power and protection, reinforcing the idea that despite humanity's frailty, God cares deeply.
The phrase 'son of man' emphasizes humanity's nature and mortality, highlighting the distinction between the divine and human.
Understanding God's regard for humanity can deepen our appreciation for His love and care, reminding us of our value in His eyes.
Reflection Questionsgenerated
- What does it mean to you that God regards humanity?
- How can you reflect on your significance in God's creation?
- In what ways do you see God's care for you in your daily life?
- How can this understanding influence the way you treat others?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo reflects on this verse, pondering the significance of God's relationship with humanity.
"Lord, what is man, that You have become known unto him?" [Psalms 144:3].Early Church Fathers on Psalms 144 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 144:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLord, what [is] man, that thou takest knowledge of him?.... Man, that is at most and best but a creature, made of the dust of the earth, is but dust and ashes; yea, a sinful creature, that drinks up
Read John Gill on Psalms 144 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! Lord, what is man, that thou takest knowledge (i:e., notice) of him!
Read Robert Jamieson on Psalms 144 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLord, what is man he aggravates God’ s goodness to him, expressed , by the consideration of his own meanness. Though I am king over my people, yet, alas, I am but a man. a base, sinful, mortal, and miserable creature; if compared with thee, less than nothing and vanity. Takest knowledge of him, i.e. hast any care and kindness for him, as words of knowledge commonly imply in Scripture. Makest account of him; the same thing repeated in other words.
Read Matthew Poole on Psalms 144 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 144:3 LORD, what [is] man, that thou takest knowledge of him! [or] the son of man, that thou makest account of him!Ver. 3. Lord, what is man?] What am I, that thou shouldest do all this for me? or, what is the strongest man alive, when such a giant as Goliath so suddenly and easily is slain by me? That thou makest account of him?] Tantus tantillos et tales, saith a Father.
Read John Trapp on Psalms 144 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Lord, what is man] See Clarke on Psalms 8:4; "Psalms 8:5". What is Adam, that thou approvest of him? Can he do any thing worthy of thy notice? Or the son of feeble perishing man, that thou shouldest hold him in repute? What care, love, and attention, dost thou lavish upon him!
Read AdamClarke on Psalms 144 →
CambridgeThe Cambridge Bible for Schools and Colleges3, 4. From the enthusiastic contemplation of Jehovah’s goodness the Psalmist turns to reflect upon the character of the object of it. Man’s insignificance and transitoriness enhance the marvel of God’s gracious care for him.
Read Cambridge on Psalms 144 →
Albert Barnes1798–1870Barnes' Notes on the BibleLord, what is man, that thou takest knowledge of him? - The sentiment here is the same as in Psalms 8:4, though the language is not precisely the same. See the notes at that passage.
Read Albert Barnes on Psalms 144 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3, 4. Man is like to vanity—The wickedness and weakness of man are in several psalms set forth in this beautiful and impressive language.
Read Daniel Denison Whedon on Psalms 144 →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
O LORD, what is man, that You regard him, the son of man that You think of him?
Yahweh, what is man, that you care for him? Or the son of man, that you think of him?
O LORD, what is man, that You regard him, the son of man that You think of him?
O Lord, of what importance is the human race, that you should notice them? Of what importance is mankind, that you should be concerned about them?
Tyndale line
LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him!
Jehovah, what is man, that thou takest knowledge of him? Or the son of man, that thou makest account of him?
LORD, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him?
LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him!
Lord, what is man that thou regardest him! or the sonne of man that thou thinkest vpon him!
Strictly literal
Jehovah, what is man, that thou takest knowledge of him, the son of man, that thou takest thought of him?
Jehovah, what [is] man that Thou knowest him? Son of man, that Thou esteemest him?
YHWH, what [is] man that You know him? The son of man, that You esteem him?
Lord, what is man, that thou takest cognizance of him: the son of a mortal, that thou regardest him!
Yahweh, what is man that you take notice of him or the son of man that you think about him?
From the Latin
Great is the Lord, and greatly to be praised: and of his greatness there is no end.
Simplified
Lord, what are human beings that you should care about them? What are people that you should concern yourself with them?
Lord, what is man, that you keep him in mind? or the son of man that you take him into account?
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 reads: 'יְֽהוָ֗ה מָה־ אָ֭דָם וַתֵּדָעֵ֑הוּ בֶּן־ אֱ֝נ֗וֹשׁ וַֽתְּחַשְּׁבֵֽהוּ׃' The Septuagint closely matches this text with a word-for-word correspondence, indicating agreement in the overall meaning, though it presents the words in a different order. The Dead Sea Scrolls (11Q5) also align with the Masoretic Text, confirming the phrase 'אלוהים מה אדם ותדע׳הו בן אנוש ות ותחושב׳הו', which shows consistency across these ancient witnesses.
יְֽהוָ֗ה מָה־ אָ֭דָם וַתֵּדָעֵ֑הוּ בֶּן־ אֱ֝נ֗וֹשׁ וַֽתְּחַשְּׁבֵֽהוּ׃
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.
אלוהים מה אדם ותדע׳הו בן אנוש ות ותחושב׳הו
8 words on the leather.
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 144:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal-ConsecImperf-2ms | Suff — Verb qal sequential imperfect second person masculine singular · suffixHc/Vqw2ms/Sp3ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
Conj | V-Piel-ConsecImperf-2ms | Suff — Verb piel sequential imperfect second person masculine singular · suffixHc/Vpw2ms/Sp3ms
