Psalms 118:2 — Word Study
WLCיֹֽאמַר־ נָ֥א יִשְׂרָאֵ֑ל כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
BSALet IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] sayʼâmar▸ [please declare, proclaim] His loving devotionchêçêd [kindness, mercy] endures foreverʻôwlâm [lasts, remains, always, to the age, without end]
| Greek | English | Parsing |
|---|---|---|
| יֹֽאמַר־ | let it say | Verb, Qal, imperfect third person masculine singular |
| נָ֥א | please | Particle |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| כִּ֖י | that | Particle |
| לְעוֹלָ֣ם | [is] for ever | Preposition, noun common masculine singular absolute |
| חַסְדּֽוֹ׃ | covenant loyalty his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let Israel say, “His loving devotion endures forever.” |
| KJV | Let Israel now say, that his mercy endureth for ever. |
| ASV | Let Israel now say, That his lovingkindness endureth for ever. |
| YLT | I pray you, let Israel say, That, to the age [is] His kindness. |
| WEB | Let Israel now say that his loving kindness endures forever. |
| BBE | Let Israel now say, that his mercy is unchanging for ever. |
Where they part company is יֹֽאמַר־ — see How Translations Differ.
One main verb with two phrases providing additional context. The structure highlights the call to action and the content of the declaration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbאָמַר
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 118:2
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 118:2 is part of a larger passage that calls upon various groups to give thanks to the LORD for His goodness and enduring love. The psalmist emphasizes the importance of proclaiming God's steadfast love, which is a central theme in the psalm. This invitation to declare God's faithfulness is directed towards Israel, the house of Aaron, and all who fear the LORD, highlighting a communal response to God's mercy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 115:9–11 | O Israel, trust in the LORD! He is their help and shield. |
| 2 | Psalm 135:19–20 | O house of Israel, bless the LORD; O house of Aaron, bless the LORD; |
| 3 | Psalm 145:10 | All You have made will give You thanks, O LORD, and Your saints will bless You. |
| 4 | Psalm 147:19–20 | He declares His word to Jacob, His statutes and judgments to Israel. |
| 5 | Galatians 6:16 | Peace and mercy to all who walk by this rule, even to the Israel of God. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יֹֽאמַר־, yo.mar-generated
The verb אָמַר (amar) means 'to say' or 'to utter.' It encompasses a broad range of uses, including commands, promises, and declarations. In this context, it is an imperative form, inviting Israel to publicly proclaim God's loving devotion.
This verb appears in the Qal stem, indicating a simple action of speaking. The use of yo.mar- here emphasizes the act of declaration, inviting the community to voice their acknowledgment of God's everlasting kindness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יֹֽאמַר־ governs the verse, with the subject יִשְׂרָאֵל following it. The addition of the particle נָא serves to politely urge Israel to make this declaration.
The structure emphasizes a communal call to action, with the imperative form inviting a collective response from Israel to acknowledge God's everlasting kindness.
Septuagint Backgroundgenerated
The Septuagint translates יֹֽאמַר־ as εἰπάτω (eipátō), which also means 'let it say.' This choice maintains the imperative sense of the original Hebrew, urging proclamation.
The translation reflects a direct call for declaration, aligning closely with the Hebrew intent of inviting Israel to voice their acknowledgment of God's enduring love.
In plain words — the whole versegenerated
Psalm 118:2 invites Israel to declare that God's loving devotion lasts forever. This verse is part of a larger call to thankfulness, reminding the people of God's enduring kindness and mercy.
Frequently Asked Questionsgenerated
It means that God's kindness and mercy are everlasting and unchanging, always present in the lives of His people.
Israel, as God's chosen people, is called to publicly acknowledge and proclaim His faithfulness as a testimony to His enduring love.
Psalm 118 emphasizes gratitude for God's goodness and faithfulness, highlighting the importance of communal worship and acknowledgment of His mercy.
The word 'please' adds a tone of politeness and urgency, encouraging Israel to earnestly declare their acknowledgment of God's loving devotion.
Reflection Questionsgenerated
- How can I express gratitude for God's enduring love in my daily life?
- In what ways can I encourage others to acknowledge God's faithfulness?
- What does it mean to me personally that God's loving devotion lasts forever?
- How does the communal aspect of this verse resonate with my faith community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 118:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet Israel now say, that his mercy [endureth] for ever. Let such who have had an experience of it acknowledge and declare it to others; not only believe in it with their hearts, and privately give
Read John Gill on Psalms 118 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet Israel now say, that his mercy endureth for ever. Let Israel ... the house of Aaron ... them now that fear the Lord, say ... The same division as in Psalms 115:9-11, where see note. Compare Psalms 100:4-5.
Read Robert Jamieson on Psalms 118 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIsrael, after the flesh, all the tribes and people of Israel, except the Levites.
Read Matthew Poole on Psalms 118 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:2 Let Israel now say, that his mercy [endureth] for ever.Ver. 2. Let Israel now say] All the Israel of God, for only such are fit to praise God: excellent words become not a fool; the leper’ s lips are to be covered.
Read John Trapp on Psalms 118 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1-4) Comp. Psalms 115:9-13, where a similar choral arrangement is found.
Read Charles John Ellicott on Psalms 118 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Let Israel now say] Seeing the hand of the Lord so visibly, and the deliverance gained, that God's mercy endureth for ever.
Read AdamClarke on Psalms 118 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. An introductory call to all Israel to join in praising Jehovah for His unfailing goodness.
Read Cambridge on Psalms 118 →Albert Barnes1798–1870Barnes' Notes on the BibleLet Israel now say ... - The Hebrew people; the people of God. They have now, in my case, a new illustration of the mercy of God which ought to animate them, and to encourage their hearts. Compare Psalms 115:9.
Read Albert Barnes on Psalms 118 →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 Israel say, “His loving devotion endures forever.”
Let Israel now say that his loving kindness endures forever.
Let Israel say, “His loving devotion endures forever.”
Let Israel say, “Yes, his loyal love endures!”
Tyndale line
Let Israel now say, that his mercy endureth for ever.
Let Israel now say, That his lovingkindness endureth for ever.
Let Israel now say, that his mercy endureth for ever.
Let Israel now say, that his mercy endureth for ever.
Let Israel now say, That his mercy endureth for euer.
Strictly literal
Oh let Israel say, that his loving-kindness [endureth] for ever.
I pray you, let Israel say, That, to the age [is] His kindness.
Now let Israel say, || His kindness [is] for all time.
Let Israel then say so; because to eternity endureth his kindness.
Let Israel say, “His covenant faithfulness endures forever.”
From the Latin
Blessed are they who search his testimonies: that seek him with their whole heart.
Simplified
Let all Israel say, “His trustworthy love lasts forever.”
Let Israel now say, that his mercy is unchanging for ever.
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 in their wording for this verse, with all six words matched. The Dead Sea Scrolls, however, show some restoration, with three words present: two fully restored and one partially supplied by an editor.
יֹֽאמַר־ נָ֥א יִשְׂרָאֵ֑ל כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
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.
[יאמר] [נא] ישראל כי לעולם חסד׳ו
3 words on the leather — 1 partly restored, 2 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 118:2
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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