Psalms 107:8 — Word Study
WLCיוֹד֣וּ לַיהוָ֣ה חַסְדּ֑וֹ וְ֝נִפְלְאוֹתָ֗יו לִבְנֵ֥י אָדָֽם׃
BSALet them give thanksyâdâh▸ [praise, confess] to the LORDYᵉhôvâh [Yehovah, the covenant God] for His loving devotionchêçêd [kindness, mercy, faithful love] and His wonderspâlâʼ [amazing works, miraculous deeds] to the sonsbên [children, descendants] of menʼâdâm [humanity, mankind]
| Greek | English | Parsing |
|---|---|---|
| יוֹד֣וּ | let them give thanks | Verb, Hiphil, imperfect third person masculine plural |
| לַיהוָ֣ה | to Yahweh | Preposition, noun proper |
| חַסְדּ֑וֹ | covenant loyalty his | Noun common masculine singular construct, suffix |
| וְ֝נִפְלְאוֹתָ֗יו | and wonders his | Conjunction, verb niphal participle (active) feminine plural common, suffix |
| לִבְנֵ֥י | to [the] children of | Preposition, noun common masculine plural construct |
| אָדָֽם׃ | humankind | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men. |
| KJV | Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! |
| ASV | Oh that men would praise Jehovah for his lovingkindness, And for his wonderful works to the children of men! |
| YLT | They confess to Jehovah His kindness, And His wonders to the sons of men. |
| WEB | Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men! |
| BBE | Let men give praise to the Lord for his mercy, and for the wonders which he does for the children of men! |
All translations agree on the essential meaning of the verse, emphasizing gratitude for God's kindness and wonders.
The sentence consists of one main clause with several phrases detailing the object of gratitude and the recipient.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדָה
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 107:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Thanksgivinggenerated
Psalm 107:8 encourages the people to express gratitude to the LORD for His enduring kindness and the wonders He performs for humanity. This verse fits within a larger context that reflects on God's faithfulness in delivering His people from distress, as seen in the surrounding verses. The psalmist highlights the importance of recognizing God's actions and responding with thankfulness, which is a recurring theme throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 107:15–21 | Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men. |
| 2 | Psalm 81:13–16 | If only My people would listen to Me, if Israel would follow My ways, |
| 3 | Deuteronomy 5:29 | If only they had such a heart to fear Me and keep all My commandments always, so that it might be well with them and with their children forever. |
| 4 | Deuteronomy 32:29 | If only they were wise, they would understand it; they would comprehend their fate. |
| 5 | Isaiah 48:18 | If only you had paid attention to My commandments, your peace would have been like a river, and your righteousness like waves of the sea. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יָדָה, yo.Dugenerated
The Hebrew verb יָדָה (yadah) means to give thanks or praise, and it originally conveys the idea of throwing or casting, similar to shooting an arrow. In this context, it emphasizes worship and confession, often depicted with extended hands in a gesture of gratitude. The Hiphil form indicates a causative action, suggesting that the people are to actively engage in giving thanks.
This word appears frequently in the Psalms and is integral to the expression of worship in ancient Israel. It reflects a communal response to God's acts of kindness and mercy, urging the faithful to acknowledge and celebrate His goodness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men.' This wording is consistent across several translations, including the KJV and ASV, which also emphasize the themes of gratitude and divine wonders.
Sentence Structuregenerated
The main verb יוֹד֣וּ governs the entire verse, with a prepositional phrase indicating to whom the thanks are directed and two noun phrases describing what is being thanked for: God's loving devotion and His wonders. The structure emphasizes the action of giving thanks as central to the verse.
The Hebrew word order places the verb at the beginning, drawing attention to the imperative nature of the call to thankfulness. This structure is typical in Hebrew poetry, where parallelism enhances the message.
Septuagint Backgroundgenerated
The Septuagint translates יָדָה as ἐχομολογησάσθωσαν, which means 'let them confess' or 'let them acknowledge'. This choice reflects a broader interpretation of the act of giving thanks as not only expressing gratitude but also affirming God's deeds.
This rendering suggests a communal acknowledgment of God's actions, aligning with the psalmist's intent to encourage the people to recognize and celebrate God's faithfulness.
In plain words — the whole versegenerated
Psalm 107:8 invites the people to thank the LORD for His kindness and the wonderful things He has done for humanity. This verse highlights the importance of recognizing God's goodness and responding with gratitude, a theme that resonates throughout the Psalms.
Frequently Asked Questionsgenerated
Giving thanks to the LORD involves recognizing His kindness and the wonderful things He has done, and responding with praise and worship.
God's loving devotion is important because it reflects His character and the covenant relationship He has with His people, demonstrating His faithfulness and mercy.
The wonders referred to by the psalmist include miraculous deeds and acts of deliverance that showcase God's power and faithfulness throughout history.
We can express gratitude to God through prayer, worship, and by sharing testimonies of His goodness and faithfulness in our lives.
Reflection Questionsgenerated
- In what ways have I experienced God's loving devotion in my life?
- How can I actively express my gratitude to God for His wonders?
- What are some specific examples of God's miraculous deeds that I can share with others?
- How does recognizing God's kindness influence my daily life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 107:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO that men would praise the Lord for his goodness,.... For his providential goodness, in providing food and drink for them, when fainting; in directing them to their right way, when they had lost it;
Read John Gill on Psalms 107 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! Oh that (men) would praise the Lord (for) his goodness, and (for) his wonderful works to the children of men!
Read Robert Jamieson on Psalms 107 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOh that men would praise! Heb. Let them praise. Or, They shall praise, i.e. they are highly obliged to praise. To the children of men; not only to his peculiar people, but to all mankind, to whom he is very kind and bountiful.
Read Matthew Poole on Psalms 107 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 107:8 Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!Ver. 8. Oh that men would praise the Lord, &c.] Heb. that they would confess it to the Lord, both in secret and in society. This is all the rent that God requireth; he is content that we have the comfort of his blessings, so he may have the honour of them. This was all the fee Christ looked for for his cures, Go and tell what God hath done for thee. Words seem to be a poor and slight recompense; but Christ, saith Nazianzen, calleth himself the Word.
Read John Trapp on Psalms 107 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Oh that men.—The subject is rather to be supplied from the preceding clauses, “let them praise,” &c. Some, however, render “they praise,” &c On the other hand, the insertion of “for” in each clause of the Authorised Version is correct (so LXX. and Vulg.).
Read Charles John Ellicott on Psalms 107 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. O that men would praise the Lord] This is what is called the intercalary verse, or burden of each part of this responsive song: see the introduction. God should be praised because he is good. We naturally speak highly of those who are eminent. God is infinitely excellent, and should be celebrated for his perfections. But he does wonders for the children of men; and, therefore, men should praise the Lord. And he is the more to be praised, because these wonders, נפלאות niphlaoth, miracles of mercy and grace, are done for the undeserving. They are done לבני אדם libney Adam, for the children of Adam, the corrupt descendants of a rebel father.
Read AdamClarke on Psalms 107 →CambridgeThe Cambridge Bible for Schools and Colleges8. Let them give thanks to Jehovah for his lovingkindness, And for his wonderful works to the sons of men. The A.V. obliterates the connexion of the refrain with the doxology of Psa 107:1, and gives it a wrong turn by generalising its exhortation (‘Oh that men would praise the Lord’). Here and again in Psalms 107:15; Psalms 107:21; Psalms 107:31, the subject of the verb is the men whose deliverance has just been described.
Read Cambridge on Psalms 107 →Albert Barnes1798–1870Barnes' Notes on the BibleOh that men would praise the Lord for his goodness - More literally, “Let such - or, let these - praise the Lord for his goodness,” the word “men” having been supplied by our translators.
Read Albert Barnes on Psalms 107 →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
Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men.
Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men!
Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men.
Let them give thanks to the Lord for his loyal love, and for the amazing things he has done for people!
Tyndale line
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
Oh that men would praise Jehovah for his lovingkindness, And for his wonderful works to the children of men!
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
Let them therefore confesse before ye Lord his louing kindnesse, and his wonderfull woorkes before the sonnes of men.
Strictly literal
Let them give thanks unto Jehovah for his loving-kindness, and for his wondrous works to the children of men;
They confess to Jehovah His kindness, And His wonders to the sons of men.
They confess to YHWH His kindness, || And His wonders to the sons of men.
They [therefore] shall give thanks unto the Lord for his kindness, and [proclaim] his wonders to the children of men!
Oh that people would praise Yahweh for his covenant faithfulness and for the amazing things he has done for humanity!
From the Latin
God hath spoken in his holiness. I will rejoice, and I will divide Sichem and I will mete out the vale of tabernacles.
Simplified
Let them praise the Lord for his trustworthy love, and for all the wonderful things he does for people.
Let men give praise to the Lord for his mercy, and for the wonders which he does for the children of men!
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 all six words matched in the Hebrew and Greek versions. The Dead Sea Scrolls provide partial agreement, with some words supplied by an editor, indicating a shared tradition in the text's transmission.
יוֹד֣וּ לַיהוָ֣ה חַסְדּ֑וֹ וְ֝נִפְלְאוֹתָ֗יו לִבְנֵ֥י אָדָֽם׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יודו] [ליהוה] [חסד׳ו] [ונפלאותי׳ו] [לבני] אדם
1 word on the leather — 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 107:8
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.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
V-Hiphil-Juss-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
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)
Prep | N-proper — Preposition · noun properHR/Npt
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word פָּלָא (pala') is a verb that conveys the idea of being extraordinary or wonderful. It can describe actions that are difficult to perform or understand, as well as marvelous acts of God, particularly in judgment and redemption. The word can also refer to making special offerings or showing oneself in a marvelous way.
[פָּלָא] 71 vb. denom. Niph. etc., be surpassing, extraordinary
Niph.
be beyond one's power, difficult to do
be difficult to understand
be extraordinary, wonderful
as subst., marvellous things
= wonderful acts of י׳ in judgement and redemption
Pi. make a special votive offering
Hiph.
do a hard or difficult thing
make wonderful, do wondrously
of God working wonders in doing
Hithp. thou dost shew thyself marvellous (act inexplicably) against me
base
H6381 פָּלָא vb. denom. Niph. etc., be surpassing, extraordinary . . be beyond one's power, difficult to do
. be difficult to understand
. . be extraordinary, wonderful
. as subst., marvellous things
. = wonderful acts of י׳ in judgement and redemption
. make a special votive offering
. . do a hard or difficult thing
. make wonderful, do wondrously
. of God working wonders in doing
. thou dost shew thyself marvellous (act inexplicably) against me
6381 pala' paw-law'
a primitive root; properly, perhaps to separate, i.e.
distinguish (literally or figuratively); by implication, to be
(causatively, make) great, difficult, wonderful:--accomplish,
(arise...too, be too) hard, hidden, things too high, (be, do,
do a, shew) marvelous(-ly, -els, things, work), miracles,
perform, separate, make singular, (be, great, make)
wonderful(-ers, -ly, things, works), wondrous (things,
works, -ly).
פָּלָא (pa.la) — to wonder.
1) to be marvellous, be wonderful, be surpassing, be extraordinary, separate by distinguishing action
1a) (Niphal)
1a1) to be beyond one's power, be difficult to do
1a2) to be difficult to understand
1a3) to be wonderful, be extraordinary
1a3a) marvellous (participle)
1b) (Piel) to separate (an offering)
1c) (Hiphil)
1c1) to do extraordinary or hard or difficult thing
1c2) to make wonderful, do wondrously
1d) (Hithpael) to show oneself wonderful or marvellous
Conj | V-Niphal | Suff — Conjunction · verb niphal participle (active) feminine plural common · suffixHC/VNrfpc/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)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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
N-ms — Noun common · masculine singular absoluteHNcmsa