Psalms 48:9 — Word Study
WLCדִּמִּ֣ינוּ אֱלֹהִ֣ים חַסְדֶּ֑ךָ בְּ֝קֶ֗רֶב הֵיכָלֶֽךָ׃
BSAO Godʼĕlôhîym [Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| דִּמִּ֣ינוּ | we have reflected on | Verb, Piel, perfect first person common plural |
| אֱלֹהִ֣ים | O God | Noun common, masculine plural absolute |
| חַסְדֶּ֑ךָ | covenant loyalty your | Noun common masculine singular construct, suffix |
| בְּ֝קֶ֗רֶב | in [the] midst of | Preposition, noun common masculine singular construct |
| הֵיכָלֶֽךָ׃ | temple your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Within Your temple, O God, we contemplate Your loving devotion. |
| KJV | We have thought of thy lovingkindness, O God, in the midst of thy temple. |
| ASV | We have thought on thy lovingkindness, O God, In the midst of thy temple. |
| YLT | We have thought, O God, of Thy kindness, In the midst of Thy temple, |
| WEB | We have thought about your loving kindness, God, in the middle of your temple. |
| BBE | Our thoughts were of your mercy, O God, while we were in your Temple. |
The translations agree on the key terms used in this verse.
The sentence is structured around a main clause with a clear object and a location, emphasizing the act of contemplation within a sacred space.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכְּ
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 48:9
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 — Reflections in God's Templegenerated
Psalm 48:9 expresses the psalmist's deep contemplation of God's loving devotion within His sacred temple. This verse is part of a larger celebration of God's strength and protection over His city, as seen in the verses surrounding it. The psalmist acknowledges the significance of God's presence in the temple, where worship and reflection occur, emphasizing the relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 26:3 | For Your loving devotion is before my eyes, and I have walked in Your truth. |
| 2 | Psalm 77:10–11 | So I said, “I am grieved that the right hand of the Most High has changed.” |
| 3 | Psalm 104:34 | May my meditation be pleasing to Him, for I rejoice in the LORD. |
| 4 | Psalm 105:5–6 | Remember the wonders He has done, His marvels, and the judgments He has pronounced, |
| 5 | Psalm 40:10 | I have not covered up Your righteousness in my heart; I have declared Your faithfulness and salvation; I have not concealed Your loving devotion and faithfulness from the great assembly. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — דִּמִּ֣ינוּ, di.Mi.nugenerated
The word דִּמִּ֣ינוּ (di.Mi.nu) is a perfect form of the verb that means 'we have reflected on'. It is derived from the root דָּמָה (damah), which means to be like or resemble. This verb indicates a thoughtful comparison or contemplation, suggesting a deeper engagement with the subject at hand.
In this context, the psalmist is not merely observing but actively thinking deeply about God's loving devotion. The use of the Piel form indicates an intensive action, underscoring the earnestness of the psalmist's reflection.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is דִּמִּ֣ינוּ, we have reflected on, which governs the rest of the sentence. The structure includes a noun phrase that serves as the object of contemplation and two prepositional phrases that provide context about where this reflection takes place.
The phrase בְּ֝קֶ֗רֶב (in the midst of) emphasizes the location of this contemplation, indicating that the psalmist is reflecting within the sacred space of God's temple.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִ֣ים as καθάπερ (kathaper), which can imply a comparison or likeness, similar to the Hebrew meaning. This choice suggests an interpretive layer that connects God's nature to the experience of the worshippers.
The translation reflects a continuity of thought between the Hebrew and Greek texts, maintaining the emphasis on God's character and the act of contemplation.
In plain words — the whole versegenerated
Psalm 48:9 tells us that within God's temple, the psalmist reflects on His loving devotion. This moment of contemplation emphasizes the importance of God's presence in worship and the relationship between Him and His people.
Frequently Asked Questionsgenerated
To contemplate God's loving devotion means to think deeply about His kindness and faithfulness, recognizing how it impacts our lives.
The temple is significant as it represents God's dwelling place among His people, where worship and reflection on His character take place.
We can reflect on God's loving devotion through prayer, meditation on Scripture, and by recalling His faithfulness in our lives.
In this context, 'temple' signifies a sacred space where God's presence is felt and where worshippers can engage in deep reflection on His attributes.
Reflection Questionsgenerated
- In what ways have I experienced God's loving devotion in my life?
- How can I create a space for contemplation in my own life?
- What attributes of God do I find most comforting or inspiring?
- How can I share my reflections on God's character with others?
The early church on this verse — how the Fathers read it
Early church fathers like Ambrose and Augustine reference this verse to discuss God's presence and mercy among His people, highlighting its theological significance.
God’s true temple is the body of Christ, and in that body lies the purification of all our sins. Truly, that flesh is God’s temple, and in it there is no contagion of sin.Early Church Fathers on Psalms 48 →
For when he had said, "We have received Your mercy in the midst of Your people," he signified that there is a people not receiving the mercy of God,Early Church Fathers on Psalms 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 48:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe have thought of thy lovingkindness, O God,.... Jarchi interprets it, "we have waited for thy lovingkindness"; to see thy salvation; and some, as Ben Melech observes, explain it of hope and
Read John Gill on Psalms 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWe have thought of thy lovingkindness, O God, in the midst of thy temple. The second part: separated from the first by the "Selah" (Psalms 48:8).
Read Robert Jamieson on Psalms 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt hath been the matter of our serious and deep meditation, when we have been worshipping there in thy temple. For when the priests were offering incense or sacrifice, the religious people exercised themselves in holy meditation or secret prayer to God, as may be gathered from , and many other places of Scripture, and from the nature of the thing. Or, we have silently or patiently waited for, as some ancient and other interpreters render it.
Read Matthew Poole on Psalms 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 48:9 We have thought of thy lovingkindness, O God, in the midst of thy temple.Ver. 9. We have thought upon thy lovingkindness] Heb. We have silently mused or minded, as being amazed, or rather amazed, thereat, not able to speak for a while, we were so transported when we met in thy temple for the purpose to praise thee, as for thy lovingkindness towards us, so for thy power and justice exercised on our enemies.
Read John Trapp on Psalms 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Thy temple.—This verse seems to indicate a liturgic origin for the psalm.
Read Charles John Ellicott on Psalms 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. We have thought of thy loving-kindness] We went to thy temple to worship thee; we meditated on thy goodness; we waited for a display of it; and the panic that in the first instance struck us, was transferred to our enemies; and fear took hold upon them, they marvelled, were troubled, and hasted away.
Read AdamClarke on Psalms 48 →Albert Barnes1798–1870Barnes' Notes on the BibleWe have thought of thy loving-kindness, O God - We have reflected on, or meditated on.
Read Albert Barnes on Psalms 48 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9-13. Here begins the special strain of thanksgiving and praise. We have thought… in the midst of thy temple—The king and people had repaired to the temple to ask counsel of God. See 2 Chronicles 20:3-13, to which this alludes.
Read Daniel Denison Whedon 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
Within Your temple, O God, we contemplate Your loving devotion.
We have thought about your loving kindness, God, in the middle of your temple.
Within Your temple, O God, we contemplate Your loving devotion.
We reflect on your loyal love, O God, within your temple.
Tyndale line
We have thought of thy lovingkindness, O God, in the midst of thy temple.
We have thought on thy lovingkindness, O God, In the midst of thy temple.
We have thought on thy lovingkindness, O God, in the midst of thy temple.
We have thought of thy loving-kindness, O God, in the midst of thy temple.
We waite for thy louing kindnes, O God, in the middes of thy Temple.
Strictly literal
We have thought, O God, of thy loving-kindness, in the midst of thy temple.
We have thought, O God, of Thy kindness, In the midst of Thy temple,
We have thought, O God, of Your kindness, || In the midst of Your temple,
(48:10) We have reflected on thy kindness, O God, in the midst of thy temple.
We have thought about your covenant faithfulness, God, in the middle of your temple.
From the Latin
Nor the price of the redemption of his soul: and shall labour for ever,
Simplified
God, we recall your trustworthy love as we worship in the Temple.
Our thoughts were of your mercy, O God, while we were in your Temple.
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 align closely, with four out of five words matched. The Dead Sea Scrolls contain partial restorations, indicating some text was supplied by an editor, but the core message remains consistent with the Masoretic Text.
דִּמִּ֣ינוּ אֱלֹהִ֣ים חַסְדֶּ֑ךָ בְּ֝קֶ֗רֶב הֵיכָלֶֽךָ׃
4 of the 5 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.
כאשר [שמענו] [כן] [ראינו] [בעיר] [יהוה] [צבאות] [בעיר] [אלוהי׳נו] [אלוהים]
nothing on the leather here — 1 partly restored, 9 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 48:9
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.
דָּמָה (damah) is a primitive root meaning to be like or resemble. It encompasses the ideas of comparing, imagining, and devising, with various forms indicating different nuances such as making oneself like or considering something to be similar. The entries consistently highlight its use in contexts of likeness and comparison.
דָּמָה vb. be like, resemble
Qal be like, resemble
Pi. liken, compare; imagine, think, devise
liken, i.e. consider to be like, compare
imagine, form an idea, devise
Hithp. make oneself or become like
base
H1819 דָּמָה be like, resemble .be like, resemble
. liken, compare; imagine, think, devise . liken, i.e. consider to be like, compare
. imagine, form an idea, devise
. make oneself or become like
1819 damah daw-maw'
a primitive root; to compare; by implication, to resemble,
liken, consider:--compare, devise, (be) like(-n), mean, think,
use similitudes.
דָּמָה (da.mah) — to resemble.
1) to be like, resemble
1a) (Qal) to be like, resemble
1b) (Piel)
1b1) to liken, compare
1b2) to imagine, think
1c) (Hithpael) to make oneself like
1d) (Niphal)
Aramaic equivalent: de.mah (דְּמָה "be like" H1821)
HVpp1cp — Verb · Piel · perfect first person common pluralHVpp1cp
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms