Psalms 33:10 — Word Study
WLCיְֽהוָ֗ה הֵפִ֥יר עֲצַת־ גּוֹיִ֑ם הֵ֝נִ֗יא מַחְשְׁב֥וֹת עַמִּֽים׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] frustratespûwr■ [brings to nought, breaks] the plansʻêtsâh [counsel, advice] of the nationsgôwy [Gentiles, non-Hebrew peoples] He thwartsnûwʼ■ [forbids, makes of no effect] the devicesmachăshâbâh [plots, thoughts] of the peoplesʻam [nations, groups of people]
| Greek | English | Parsing |
|---|---|---|
| יְֽהוָ֗ה | Yahweh | Noun proper |
| הֵפִ֥יר | he makes ineffectual | Verb, Hiphil, perfect third person masculine singular |
| עֲצַת־ | [the] counsel of | Noun common, feminine singular construct |
| גּוֹיִ֑ם | nations | Noun common, masculine plural absolute |
| הֵ֝נִ֗יא | he frustrates | Verb, Hiphil, perfect third person masculine singular |
| מַחְשְׁב֥וֹת | [the] plans of | Noun common, feminine plural construct |
| עַמִּֽים׃ | peoples | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD frustrates the plans of the nations; He thwarts the devices of the peoples. |
| KJV | The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. |
| ASV | Jehovah bringeth the counsel of the nations to nought; He maketh the thoughts of the peoples to be of no effect. |
| YLT | Jehovah made void the counsel of nations, He disallowed the thoughts of the peoples. |
| WEB | Yahweh brings the counsel of the nations to nothing. He makes the thoughts of the peoples to be of no effect. |
| BBE | The Lord undoes the designs of the nations; he makes the thoughts of the peoples without effect. |
The translations agree here, consistently conveying the idea that Yahweh disrupts the plans and thoughts of the nations.
The sentence consists of two main clauses, each describing an action taken by Yahweh against human plans.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbפּוּר
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 33:10
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 Sovereignty of the LORDgenerated
Psalm 33:10 reflects on the power of Yahweh over the plans of nations. The psalmist asserts that while human beings devise plans, it is ultimately God's counsel that prevails. This verse is part of a larger context that emphasizes the eternal nature of God's purposes, as seen in the following verses, which affirm that the counsel of the LORD stands forever and that those who are blessed are the nation whose God is Yahweh.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:1–4 | Why do the nations rage and the peoples plot in vain? |
| 2 | Psalm 9:15 | The nations have fallen into a pit of their making; their feet are caught in the net they have hidden. |
| 3 | Exodus 1:10–12 | Come, let us deal shrewdly with them, or they will increase even more; and if a war breaks out, they may join our enemies, fight against us, and leave the country. ” |
| 4 | 2 Samuel 15:31–34 | Now someone told David: “Ahithophel is among the conspirators with Absalom.” So David pleaded, “O LORD, please turn the counsel of Ahithophel into foolishness!” |
| 5 | 2 Samuel 17:14–23 | Then Absalom and all the men of Israel said, “The advice of Hushai the Archite is better than that of Ahithophel.” For the LORD had purposed to thwart the good counsel of Ahithophel in order to bring disaster on Absalom. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יְֽהוָ֗ה, Yah.wehgenerated
The name יְהוָ֗ה (Yahweh) 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, closely associated with His covenant relationship with His people.
This name appears throughout the Old Testament, highlighting God's sovereignty and faithfulness. In this verse, it underscores the contrast between divine authority and human plans, emphasizing that Yahweh actively intervenes in history.
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, with the finite verb הֵפִ֥יר (he makes ineffectual) governing the first clause and הֵ֝נִ֗יא (he frustrates) governing the second. Each clause describes an action taken by Yahweh against human plans.
The structure emphasizes the contrast between the subject, Yahweh, and the objects of His actions, the plans and devices of the nations and peoples.
Septuagint Backgroundgenerated
The Septuagint translates יְֽהוָ֗ה as κύριος (Lord), which conveys the same sense of divine authority. The translation of הֵפִ֥יר as διασκεδάζει suggests an active disruption of plans, aligning with the Hebrew meaning of breaking or nullifying.
This choice of words in the Septuagint reflects a similar understanding of God's power to thwart human intentions.
In plain words — the whole versegenerated
Psalm 33:10 shows that Yahweh disrupts the plans of nations and makes the thoughts of peoples ineffective. This highlights God's power over human intentions and affirms that His counsel stands forever, as seen in the following verses.
Frequently Asked Questionsgenerated
It means that God actively intervenes to render human schemes ineffective, demonstrating His sovereignty over all affairs.
Yahweh signifies God's covenant relationship with His people and His eternal nature, emphasizing His authority over human plans.
This verse illustrates that while nations may devise plans, it is ultimately God's will that prevails, reinforcing His control over history.
We learn that reliance on human understanding is futile compared to trusting in God's eternal purposes.
Reflection Questionsgenerated
- In what areas of my life have I seen God's plans prevail over my own?
- How can I align my thoughts and plans with God's counsel?
- What does it mean for me to trust in God's sovereignty when facing challenges?
- How can I encourage others to recognize God's authority over their plans?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, often reflecting on God's sovereignty and the futility of human plans in light of divine authority.
It is possible to refer these things to the time of Jesus’ passion when they thought that they were crucifying the King of glory, but he through the economy of the cross was renewing humanity.Early Church Fathers on Psalms 33 →
The plans of the nations and the councils of the leaders and the understanding of the peoples are tested by the Lord as contrary to his will—who desires all people to come to salvation and truth.Early Church Fathers on Psalms 33 →
"The Lord brings the counsel of the heathen to nought;" of them that seek not His Kingdom, but kingdoms of their own. "He makes the devices of the people of none effect:" of them that covet earthly happiness.Early Church Fathers on Psalms 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 33:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord bringeth the counsel of the Heathen to nought,.... The psalmist having taken notice of the works of creation, in order to excite the saints to praise, proceeds to observe the providence of
Read John Gill on Psalms 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. Counsel of the pagan - Hebrew, the nations; namely, their counsel against the Lord's people (Psalms 2:1-4).
Read Robert Jamieson on Psalms 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf the heathen; or, of the nations; though nations combine themselves and their counsels together, yet he defeats them when he pleaseth. Thus he passeth from the work of creation to the works of providence, and from the instances of his power in senseless and unreasonable creatures, to manifest his power in overruling the thoughts, and wills: and actions of all men, whether single or united.
Read Matthew Poole on Psalms 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 33:10 The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.Ver. 10. The Lord bringeth the counsel of the heathen to nought] i.e. He counterworketh the devil and his imps, who would overturn and destroy the fair order of nature, mingle heaven and earth together, as it were, and soon mar all. God frustrateth the counsels and attempts of such tumultuating firebrands and trouble states; and maugre their malice preserveth politics, laws, judgments, and natural equity; without which mankind could not long subsist. "Who, then, would not fear thee, O King of nations? for to thee doth it appertain," Jeremiah 10:7 Revelation 15:4.
Read John Trapp on Psalms 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The Lord bringeth.—The thought now passes on to the irresistible rule of Jehovah. His counsel stands for all generations, and being righteous as well as eternal, frustrates the counsel and thoughts of the heathen, while His chosen people (Psalms 33:12) rest in stable peace under the Theocracy. (Comp. Acts 5:38.) The word devices in Psalms 33:10 should be thoughts, as in Psalms 33:11, or, better in both, purposes.Psalms 33:12 is the pivot, as it were, on which the whole psalm turns, and was doubtless sung in full chorus.
Read Charles John Ellicott on Psalms 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The counsel of the heathen to naught] This appears to be similar to what is mentioned in the second Psalm; the useless attempts of the Gentiles to prevent the extension of the kingdom of Christ in the earth: and it may refer to similar attempts of ungodly nations or men to prevent the promulgation of the Gospel, and the universal dissemination of truth in the world.
Read AdamClarke on Psalms 33 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord bringeth the counsel of the heathen to nought - Margin: “maketh frustrate.” The Hebrew word means to “break,” or to “annul.” The word here rendered “heathen” means “nations;” and the idea is
Read Albert Barnes on Psalms 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Counsel of the heathen—From God’s dominion over all worlds, the author descends to his government of nations. His power in nature is pledged to the defence of his people and the punishment of wicked nations.
Read Daniel Denison Whedon on Psalms 33 →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
The LORD frustrates the plans of the nations; He thwarts the devices of the peoples.
Yahweh brings the counsel of the nations to nothing. He makes the thoughts of the peoples to be of no effect.
The LORD frustrates the plans of the nations; He thwarts the devices of the peoples.
The Lord frustrates the decisions of the nations; he nullifies the plans of the peoples.
Tyndale line
The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.
Jehovah bringeth the counsel of the nations to nought; He maketh the thoughts of the peoples to be of no effect.
The LORD bringeth the counsel of the nations to nought: he maketh the thoughts of the peoples to be of none effect.
The LORD bringeth the counsel of the heathen to naught: he maketh the devices of the people of no effect.
The Lord breaketh the counsell of the heathen, and bringeth to nought the deuices of the people.
Strictly literal
Jehovah frustrateth the counsel of the nations; he maketh the thoughts of the peoples of none effect.
Jehovah made void the counsel of nations, He disallowed the thoughts of the peoples.
YHWH made void the counsel of nations, || He disallowed the thoughts of the peoples.
The Lord frustrateth the resolves of the nations: he bringeth to nought the thoughts of the people.
Yahweh frustrates the alliances of nations; he overrules the plans of the peoples.
From the Latin
Fear the Lord, all ye his saints: for there is no want to them that fear him.
Simplified
The Lord foils the decisions of the nations, he frustrates the plans of the peoples,
The Lord undoes the designs of the nations; he makes the thoughts of the peoples without effect.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads: יְֽהוָ֗ה הֵפִ֥יר עֲצַת־ גּוֹיִ֑ם הֵ֝נִ֗יא מַחְשְׁב֥וֹת עַמִּֽים׃. The Septuagint matches six of the seven words, indicating a strong correspondence between the two texts. The Dead Sea Scrolls also reflect similar readings, though some words are supplied by editors due to damage.
יְֽהוָ֗ה הֵפִ֥יר עֲצַת־ גּוֹיִ֑ם הֵ֝נִ֗יא מַחְשְׁב֥וֹת עַמִּֽים׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יהוה] [הפיר] עצת גוים [הניא] [מחשבות] [עמים]
2 words on the leather — 5 supplied entire by an editor.
יהוה הפר עצת גוים הניא מחשבת [עמים]
6 words on the leather — 1 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 33:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
פָּרַר (parar) primarily means to break or frustrate, with its Hiphil form indicating an active sense of breaking or crushing. The entries suggest a range of meanings related to destruction or nullification, including the idea of being frustrated or shattered. There is a mention of an alternative spelling, פּוּר (pur), which also conveys the idea of breaking.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
H6331 פָּרַר Hiph. break, frustrate
6331 puwr poor
a primitive root; to crush:--break, bring to nought, X
utterly take.
פּוּר (pur) — to break.
(Hiphil) to break, crush
Another spelling of pa.rar (פָּרַר "to break" H6565A)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
N-fs — Noun common · feminine singular constructHNcfsc
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…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
נוא (nu') is a Hebrew verb meaning to refuse, forbid, or hinder. It encompasses actions like discouraging or neutralizing intentions. The entries indicate its use in various forms, particularly in the Hiphil stem, which conveys the idea of restraining or frustrating someone's plans. There is a note in Brown-Driver-Briggs that suggests a reading of the Qal form as Hiphil, indicating some complexity in its grammatical interpretation.
[נוא] vb. hinder, restrain, frustrate
Qal but read Hiph.
Hiph.
restrain, forbid (performance of vow); frustrate (device of people); refuse
refrain, make averse the heart
base
H5106 נוא, נוּא
5106 nuw' noo
a primitive root; to refuse, forbid, dissuade, or
neutralize:--break, disallow, discourage, make of none
effect.
נוּא (nu) — to forbid.
1) to hinder, hold back, forbid, disallow, restrain, frustrate
1a) (Qal) to hinder, hold back
1b) (Hiphil)
1b1) to restrain, forbid, frustrate
1b2) to restrain, make averse, discourage
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
מַחֲשָׁבָה (machashabah) refers to thoughts, devices, plans, or inventions, encompassing both good and bad intentions. It is derived from a root meaning to contrive or devise. The entries consistently highlight its use in contexts relating to intention and creativity.
מַחֲשָׁבָה n.f. thought, device
thought
device, plan, purpose
invention
base
H4284 מַחֲשָׁבָה thought, device . thought
. device, plan, purpose
. invention
4284 machashabah makh-ash-aw-baw'
or machashebeth {makh-ash-eh'-beth}; from 2803; a
contrivance, i.e. (concretely) a texture, machine, or
(abstractly) intention, plan (whether bad, a plot; or good,
advice):--cunning (work), curious work, device(-sed),
imagination, invented, means, purpose, thought.
see HEBREW for 02803
מַחֲשָׁבָה (ma.cha.sha.vah) — plot.
1) thought, device
1a) thought
1b) device, plan, purpose
1c) invention
N-fp — Noun common · feminine plural constructHNcfpc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa