Psalms 8:4 — Word Study
WLCמָֽה־ אֱנ֥וֹשׁ כִּֽי־ תִזְכְּרֶ֑נּוּ וּבֶן־ אָ֝דָ֗ם כִּ֣י תִפְקְדֶֽנּוּ׃
BSAthatkîy
| Greek | English | Parsing |
|---|---|---|
| מָֽה־ | what? | Pronoun |
| אֱנ֥וֹשׁ | [is] humankind | Noun common, masculine singular absolute |
| כִּֽי־ | that | Particle |
| תִזְכְּרֶ֑נּוּ | you will remember him | Verb qal imperfect second person masculine singular, suffix |
| וּבֶן־ | and a son of | Conjunction, noun common masculine singular construct |
| אָ֝דָ֗ם | humankind | Noun common, masculine singular absolute |
| כִּ֣י | that | Particle |
| תִפְקְדֶֽנּוּ׃ | you will pay attention to him | Verb qal imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | what is man that You are mindful of him, or the son of man that You care for him? |
| KJV | What is man, that thou art mindful of him? and the son of man, that thou visitest him? |
| ASV | What is man, that thou art mindful of him? And the son of man, that thou visitest him? |
| YLT | What [is] man that Thou rememberest him? The son of man that Thou inspectest him? |
| WEB | what is man, that you think of him? What is the son of man, that you care for him? |
| BBE | What is man, that you keep him in mind? the son of man, that you take him into account? |
Where they part company is אֱנוֹשׁ — see How Translations Differ.
The verse contains two main clauses that pose rhetorical questions, emphasizing the psalmist's wonder at humanity's significance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָאָה
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 8:4
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 Majesty of God and the Dignity of Mangenerated
Psalm 8:4 reflects on the greatness of God as seen in creation, particularly the heavens and the celestial bodies. The psalmist expresses astonishment that God pays attention to humans, who seem so small compared to the vastness of the universe. This theme of divine mindfulness is echoed throughout the psalm, emphasizing both God's majesty and humanity's dignity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 144:3 | O LORD, what is man, that You regard him, the son of man that You think of him? |
| 2 | 2 Chronicles 6:18 | But will God indeed dwell with man upon the earth? Even heaven, the highest heaven, cannot contain You, much less this temple I have built. |
| 3 | Job 7:17 | What is man that You should exalt him, that You should set Your heart upon him, |
| 4 | Job 25:6 | how much less man, who is but a maggot, and the son of man, who is but a worm!” |
| 5 | Isaiah 40:17 | All the nations are as nothing before Him; He regards them as nothingness and emptiness. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — אֱנ֥וֹשׁ, 'e.No.oshgenerated
The word אֱנוֹשׁ ('e.No.osh) refers to humankind or humanity, highlighting the mortal aspect of human beings. It is derived from a root that emphasizes the frailty and transitory nature of human life, distinguishing it from more exalted terms for man.
In this verse, it underscores the psalmist's contemplation of human significance in the face of God's vast creation. The use of this term invites reflection on the value of human life and God's attentive care.
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 verse consists of two main clauses, both centered around the finite verb forms תִזְכְּרֶ֑נּוּ and תִפְקְדֶֽנּוּ, meaning 'you will remember him' and 'you will pay attention to him', respectively. Each clause presents a rhetorical question regarding God's relationship with humanity.
The structure emphasizes the contrast between the greatness of God and the humble status of man, inviting the reader to ponder the significance of divine attention towards humanity.
Septuagint Backgroundgenerated
The Septuagint translates אֱנוֹשׁ as ὄψομαι (opsōmai), which carries a sense of seeing or perceiving. This choice highlights the act of divine observation, suggesting a more active engagement by God with humanity.
This interpretation can imply a deeper relational aspect, where God's mindfulness is not merely cognitive but involves a personal connection with humankind.
In plain words — the whole versegenerated
Psalm 8:4 asks why God cares about humans, who seem so small compared to the vast universe. The psalmist reflects on the significance of humanity and God's attention, emphasizing the dignity bestowed upon people despite their frailty.
Frequently Asked Questionsgenerated
It means that God pays attention to humanity, recognizing their existence and significance despite their smallness in the grand scheme of creation.
This verse highlights that, although humans are small compared to the universe, they are still valued by God, which affirms their dignity and worth.
The phrase 'son of man' emphasizes the human condition and mortality, reminding us of our nature and God's care for us.
We can see God's care through His continued presence, guidance, and love in our lives, affirming the message of this psalm.
Reflection Questionsgenerated
- In what ways do I see God's care for me in my daily life?
- How can I better appreciate the dignity of others as created beings?
- What does it mean for me to be mindful of God's creation?
- How can I reflect God's love and care in my interactions with others?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reflect on this verse to discuss the distinction between man and the son of man, highlighting the significance of God's mindfulness.
"What is man, that You are mindful of him? Or the son of man, that You visit him?" [Psalms 8:4]. It may be asked, what distinction there is between man and son of man.Early Church Fathers on Psalms 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 8:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat is man, that thou art mindful of him?.... That is, the psalmist, while he was considering the greatness and glory of the celestial bodies, thought this within himself, and so expressed it; which
Read John Gill on Psalms 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat is man, that thou art mindful of him? and the son of man, that thou visitest him?
Read Robert Jamieson on Psalms 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat, i.e. how mean and inconsiderable a thing is man, if compared with thy glorious Majesty, who art so infinite in power and wisdom, as thou hast showed in the frame of the heavens, &c. Man, Heb. infirm or miserable man; by which it is apparent that he speaks of man, not according to the state of his creation, but as fallen into a state of sin, and misery, and mortality. Art mindful of him, i.e. carest for him, and conferrest such high favours upon him. The son of man, Heb. the son of Adam, that great apostate from and rebel against God, the sinful son of a sinful father, his son by likeness of disposition and manners, no less than by procreation; all which tends to magnify the following…
Read Matthew Poole on Psalms 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 8:4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?Ver. 4. What is man, that thou art mindful of him?] Sorry, sickly man, a mass of mortalities, a map of miseries, a mixture or compound of dirt and sin? And yet God is mindful of him; he not only takes care of him in an ordinary way, as he doth other creatures, but singularly attendeth and affecteth him, as a father doth his dearest child. He is Divini irigenii cura, saith one; he is the end of all in a semi-circle, saith another philosopher; meaning, that all things in the world were made for man, and man made for God; neither is there so much of the glory of God in all his works of wonder as in…
Read John Trapp on Psalms 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Man . . . son of man . . .—The first, possibly, with suggestion of frailty; the second to his life derived from human ancestry. The answer to this question must always touch the two poles, of human frailty on the one hand, and the glory of human destiny on the other. “O the grandeur and the littleness, the excellence and the corruption, the majesty and the meanness, of man.”—Pascal.The insignificance of man compared to the stars is a common theme of poetry; but how different the feeling of the Hebrew from that of the modern poet, who regrets the culture by which he had been “Brought to understand A sad astrology, the boundless plan That makes you tyrants in your iron skies, Innumerable…
Read Charles John Ellicott on Psalms 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. What is man] מה אנוש mah enosh, what is wretched, miserable man; man in his fallen state, full of infirmity, ignorance, and sin? That thou art mindful of him?] That thou settest thy heart upon him, keepest him continually in thy merciful view. And the son of man] ובן אדם uben Adam, and the son of Adam, the first great rebel; the fallen child of a fallen parent. See the note on Job 7:17. Some think eminent men are here intended. What is man in common; what the most eminent men; that thou shouldst be mindful of them, or deign to visit them? That thou visitest him?] By sending thy Holy Spirit to convince him of sin, righteousness, and judgment. It is by these visits that man is…
Read AdamClarke on Psalms 8 →
CambridgeThe Cambridge Bible for Schools and Colleges4. Then (so the ellipse may be filled up), the thought is forced upon me What is frail man that thou shouldest be mindful of him? And the son of man, that thou shouldest visit him? The words for man are chosen to emphasise his weakness in contrast to the vast and (apparently) unchanging structure of the heavens. Enosh denotes man in his frailty, impotence, mortality (Psalms 103:15); hence it is used with special frequency in Job, where man is contrasted with God (e.g. Job 4:17, where A.V. renders mortal man). Ben-âdâm (son of man) denotes man according to his earthly origin. Cp. Job’s ‘man that is born of a woman’ (Psalms 14:1). God’s ‘visitation’ of man is His constant, loving…
Read Cambridge on Psalms 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhat is man - What claim has one so weak, and frail, and short-lived, to be remembered by time? What is there in man that entitles him to so much notice? Why has God conferred on him so signal honor?
Read Albert Barnes on Psalms 8 →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
what is man that You are mindful of him, or the son of man that You care for him?
what is man, that you think of him? What is the son of man, that you care for him?
what is man that You are mindful of him, or the son of man that You care for him?
Of what importance is the human race, that you should notice them? Of what importance is mankind, that you should pay attention to them,
Tyndale line
What is man, that thou art mindful of him? and the son of man, that thou visitest him?
What is man, that thou art mindful of him? And the son of man, that thou visitest him?
What is man, that thou art mindful of him? and the son of man, that thou visitest him?
What is man, that thou art mindful of him? and the son of man, that thou visitest him?
What is man, say I, that thou art mindefull of him? and the sonne of man, that thou visitest him?
Strictly literal
What is man, that thou art mindful of him? and the son of man, that thou visitest him?
What [is] man that Thou rememberest him? The son of man that Thou inspectest him?
What [is] man that You remember him? The son of man that You inspect him?
(8:5) What is the mortal, that thou rememberest him? and the son of man, that thou thinkest of him:
Of what importance is the human race that you notice them, or mankind that you pay attention to them?
From the Latin
For I will behold thy heavens, the works of thy fingers: the moon and the stars which thou hast founded.
Simplified
What are human beings that you should concern yourself with them? What are people that you should care for them?
What is man, that you keep him in mind? 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 and the Septuagint agree closely in wording, with 8 of the 8 words matched. The Dead Sea Scrolls provide partial restoration, indicating some textual consistency, though they include supplied words that do not alter the core meaning.
מָֽה־ אֱנ֥וֹשׁ כִּֽי־ תִזְכְּרֶ֑נּוּ וּבֶן־ אָ֝דָ֗ם כִּ֣י תִפְקְדֶֽנּוּ׃
8 of the 8 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.
[כי] [אראה] [שמי׳ך] [מעשי] [אצבעתי׳ך] ירח וכוכבים אשר כוננתה
nothing on the leather here — 4 partly restored, 5 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 8:4
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.
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
HPi — PronounHPi
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
HVqi2ms/Sp3ms — Verb qal imperfect second person masculine singular · suffixHVqi2ms/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)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/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…
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
HVqi2ms/Sp3ms — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3ms
