Psalms 131:3 — Word Study
WLCיַחֵ֣ל יִ֭שְׂרָאֵל אֶל־ יְהוָ֑ה מֵֽ֝עַתָּ֗ה וְעַד־ עוֹלָֽם׃
BSAO IsraelYisrâʼêl [the descendants of Jacob] put your hopeyâchal [wait patiently, trust confidently] inʼêl the LORDYᵉhôvâh [Yehovah, The covenant Name of God] both nowʻattâh and forevermoreʻad [till the end of time, always]
| Greek | English | Parsing |
|---|---|---|
| יַחֵ֣ל | hope | Verb, Piel, imperative second person masculine singular |
| יִ֭שְׂרָאֵל | O Israel | Noun proper |
| אֶל־ | to | Preposition |
| יְהוָ֑ה | Yahweh | Noun proper |
| מֵֽ֝עַתָּ֗ה | from now | Preposition, adverb |
| וְעַד־ | and until | Conjunction, preposition |
| עוֹלָֽם׃ | perpetuity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O Israel, put your hope in the LORD, both now and forevermore. |
| KJV | Let Israel hope in the LORD from henceforth and for ever. |
| ASV | O Israel, hope in Jehovah From this time forth and for evermore. |
| YLT | Israel doth wait on Jehovah, From henceforth, and unto the age! |
| WEB | Israel, hope in Yahweh, from this time forward and forever more. |
| BBE | O Israel, have hope in the Lord, from this time and for ever. |
Translations agree on the imperative call to hope in the LORD, with slight variations in phrasing.
The verse consists of a main clause with two supporting phrases that clarify the direction and timing of the hope expressed.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיִשְׂרָאֵל
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 131:3
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 Hope in the LORDgenerated
Psalm 131:3 concludes a psalm that expresses humility and a quieted spirit. The psalmist contrasts his own lowliness with the call for Israel to place their hope in the LORD, emphasizing a trust that extends beyond the present moment into eternity. This reflects a deep faith in God's enduring presence and support, resonating with themes found throughout the psalms, such as in Psalm 115:9-11 and Jeremiah 17:7-8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 115:9–11 | O Israel, trust in the LORD! He is their help and shield. |
| 2 | Psalm 130:7 | O Israel, put your hope in the LORD, for with the LORD is loving devotion, and with Him is redemption in abundance. |
| 3 | Psalm 146:5 | Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, |
| 4 | Jeremiah 17:7–8 | But blessed is the man who trusts in the LORD, whose confidence is in Him. |
| 5 | Psalm 115:18 | But it is we who will bless the LORD, both now and forevermore. Hallelujah! |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יַחֵ֣ל, ya.Chelgenerated
The verb יַחֵ֣ל (yachal) is in the Piel stem, indicating an imperative action directed at the second person masculine singular. It conveys the idea of waiting with hope and patience, suggesting a confident trust in God. This form of the verb emphasizes not just waiting, but actively placing one's hope in the LORD.
The usage of יַחֵ֣ל in this context invites Israel to engage in a continuous act of hope, highlighting the relationship between waiting and trusting in God's faithfulness. It is a call to remain steadfast in faith, reflecting a deep-rooted expectation of God's intervention and support.
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 clause is governed by the verb יַחֵ֣ל, put your hope, which directly addresses Israel. This imperative verb sets the tone for the entire verse, calling for immediate action.
The structure includes a prepositional phrase אֶל־יְהוָ֑ה, in the LORD, indicating the direction of their hope, followed by temporal phrases מֵֽ֝עַתָּ֗ה and וְעַד־עוֹלָֽם, both now and forevermore, which frame the time aspect of this hope.
Septuagint Backgroundgenerated
The Septuagint translates יִשְׂרָאֵל as Ἰσραήλ, maintaining the identity of Israel, while rendering the call to hope with ἐλπισάτω, which emphasizes the act of hoping or trusting. This choice reflects a similar understanding of the text, focusing on the action of placing trust in God.
The Greek translation aligns closely with the Hebrew intent, reinforcing the theme of hope and trust in the LORD, while also introducing a slight nuance in the call to action.
In plain words — the whole versegenerated
Psalm 131:3 calls on Israel to place their hope in the LORD, emphasizing that this trust should be both immediate and everlasting. The verse encourages a deep reliance on God, who is always present and faithful.
Frequently Asked Questionsgenerated
Putting hope in the LORD means to trust in Him confidently, believing that He will fulfill His promises and support His people.
The emphasis on both now and forever highlights the importance of trusting God in every moment of life, not just in times of trouble, but as a continuous commitment.
We can put our hope in the LORD through prayer, reading His Word, and reflecting on His past faithfulness in our lives.
This verse teaches us that God is a reliable source of hope and support, who is present in our lives now and will continue to be forever.
Reflection Questionsgenerated
- In what areas of my life do I need to place my hope in the LORD right now?
- How can I remind myself of God's faithfulness to encourage my trust in Him?
- What does it look like to hope in the LORD during difficult times?
- How can I help others to put their hope in the LORD?
The early church on this verse — how the Fathers read it
Early church fathers referenced this psalm to encourage hope in God, emphasizing its timeless message of trust.
But he does not demand this living bread from heaven for himself alone, he encourages all mankind to hope for it by saying: Let Israel hope in the Lord from henceforth and for evermore.Early Church Fathers on Psalms 131 →
This Psalm therefore concludes to this purpose: "O Israel, trust in the Lord, from this time forth and even unto eternity" [Psalms 131:3].Early Church Fathers on Psalms 131 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 131:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet Israel hope in the Lord from henceforth and for ever. What he did himself, and found it good for him to do, that he knew was good for others, and therefore exhorts and encourages to it, to hope
Read John Gill on Psalms 131 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet Israel hope in the LORD from henceforth and for ever. Let Israel hope in the Lord from henceforth and forever. Hope in the Lord is the antidote of haughty thoughts and overweening aims by one's own hand.
Read Robert Jamieson on Psalms 131 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet all Israelites learn by my example to commit themselves to God in well-doing, and to fix all their hope and trust upon him alone.
Read Matthew Poole on Psalms 131 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 131:3 Let Israel hope in the LORD from henceforth and for ever.Ver. 3. Let Israel hope] See Psalms 130:7.
Read John Trapp on Psalms 131 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Let Israel hope in the Lord] Act all as I have done; trust in him who is the God of justice and compassion; and, after you have suffered awhile, he will make bare his arm and deliver you. Short as it is, this is a most instructive Psalm. He who acts as the psalmist did, is never likely to come to mischief, or do any to others. ANALYSIS OF THE HUNDRED AND THIRTY-FIRST PSALM I. The psalmist, having been accused of proud and haughty conduct, protests his innocence, states his humble thoughts of himself, and the general meekness of his deportment. II. That his confidence was in God; in him he trusted, and therefore was far from ambition. III. And by his own example calls on Israel to…
Read AdamClarke on Psalms 131 →
CambridgeThe Cambridge Bible for Schools and Colleges3. Hope, Israel, in Jehovah, From this time forth and for evermore. In this spirit of resignation and contentment let Israel patiently wait for the development of God’s purposes. Cp. Psalms 130:7.
Read Cambridge on Psalms 131 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet Israel hope in the Lord ... - The connection would seem to require us to understand this as the assertion of him who had been accused of thoughts which seemed to be too lofty.
Read Albert Barnes on Psalms 131 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Let Israel hope in the Lord—Same as Psalms 130:7, which is copied from this. Israel, no less than the psalmist, had been chastened and weaned. The discipline was effective, and should reassure the national hope in Jehovah.
Read Daniel Denison Whedon on Psalms 131 →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
O Israel, put your hope in the LORD, both now and forevermore.
Israel, hope in Yahweh, from this time forward and forever more.
O Israel, put your hope in the LORD, both now and forevermore.
O Israel, hope in the Lord now and forevermore!
Tyndale line
Let Israel hope in the LORD from henceforth and for ever.
O Israel, hope in Jehovah From this time forth and for evermore.
O Israel, hope in the LORD from this time forth and for evermore.
Let Israel hope in the LORD from henceforth and for ever.
Let Israel waite on the Lord from hencefoorth and for euer.
Strictly literal
Let Israel hope in Jehovah, from henceforth and for evermore.
Israel doth wait on Jehovah, From henceforth, and unto the age!
Israel waits on YHWH, || From now on, and for all time!
Let Israel wait for the Lord from this time forth and for ever more.
Israel, hope in Yahweh now and forever.
From the Latin
If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
Simplified
Israel, hope in the Lord, now and forever!
O Israel, have hope in the Lord, from this time and 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 largely agree in their wording for Psalm 131:3, with six of the seven words matching. The Septuagint's arrangement and expression, however, reflect its own stylistic choices.
יַחֵ֣ל יִ֭שְׂרָאֵל אֶל־ יְהוָ֑ה מֵֽ֝עַתָּ֗ה וְעַד־ עוֹלָֽם׃
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.
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 131:3
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.
יָחַל (yachal) is a Hebrew verb that means to wait, with implications of hope and patience. It has various forms: in the Niphal it means to wait, while in the Piel and Hiphil it conveys waiting for or hoping for something. The entries indicate a range of meanings related to expectation and trust.
[יָחַל] vb. Niph. wait; Pi. await
Niph. wait
Pi.
wait, tarry for
wait for = hope for
Hiph. wait, tarry
base
H3176 יָחַל Niph. wait; Pi. await
3176 yachal yaw-chal'
a primitive root; to wait; by implication, to be patient,
hope:--(cause to, have, make to) hope, be pained, stay, tarry,
trust, wait.
יָחַל (ya.chal) — to wait: wait.
: wait[for_time]
1) to wait, hope, expect
1a) (Niphal) to wait
1b) (Piel)
1b1) to wait, await, tarry
1b2) to wait for, hope for
1c) (Hiphil) to wait, tarry, wait for, hope for
Also means: ya.chal (יָחַל ": hope" H3176H)
יָחַל (ya.chal) — to wait: hope.
: hope/trust
1) to wait, hope, expect
1a) (Niphal) to wait
1b) (Piel)
1b1) to wait, await, tarry
1b2) to wait for, hope for
1c) (Hiphil) to wait, tarry, wait for, hope for
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
hop:
1. In the Old Testament:
In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Heb 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Php 2 compare 2:19 and 23; see TRUST), while in Lu 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope"…
Hope
One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). “Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).” Unbelievers are without this hope (Eph. 2:12;
→ General scriptures concerning Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14,15; 26:7,8; 28:20; Ro 4:18; 5:2-5; 8:24,25; 12:12; 15:4,13;
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.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Prep | Adv — Preposition · adverbHR/D
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
