Psalms 145:1 — Word Study
WLCאֲרוֹמִמְךָ֣ אֱלוֹהַ֣י הַמֶּ֑לֶךְ וַאֲבָרֲכָ֥ה שִׁ֝מְךָ֗ לְעוֹלָ֥ם וָעֶֽד׃
BSA[A Psalm] of praisetᵉhillâh Of DavidDâvid I will exalt Yourûwm [glorify, lift up] [and] Kingmelek [the sovereign ruler] I will blessbârak [praise, honor] Your nameshêm [Your identity, character] foreverʻôwlâm [for all eternity] and everʻad [perpetually, without end]
| Greek | English | Parsing |
|---|---|---|
| אֲרוֹמִמְךָ֣ | I will exalt you | Verb piel imperfect first person common singular, suffix |
| אֱלוֹהַ֣י | O God my | Noun common masculine plural construct, suffix |
| הַמֶּ֑לֶךְ | the king | Particle, noun common masculine singular absolute |
| וַאֲבָרֲכָ֥ה | and I will bless | Conjunction, verb piel infinitive construct first person common singular |
| שִׁ֝מְךָ֗ | name your | Noun common masculine singular construct, suffix |
| לְעוֹלָ֥ם | for ever | Preposition, noun common masculine singular absolute |
| וָעֶֽד׃ | and ever | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will exalt You, my God and King; I will bless Your name forever and ever. |
| KJV | I will extol thee, my God, O king; and I will bless thy name for ever and ever. |
| ASV | I will extol thee, my God, O King; And I will bless thy name for ever and ever. |
| YLT | Praise by David. I exalt Thee, my God, O king, And bless Thy name to the age and for ever. |
| WEB | I will exalt you, my God, the King. I will praise your name forever and ever. |
| BBE | Let me give glory to you, O God, my King; and blessing to your name for ever and ever. |
The translations agree on the main actions of exalting and blessing God.
The sentence is structured around a main action with two supporting phrases that elaborate on the nature and duration of the psalmist's praise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 145:1
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 Psalm of Praisegenerated
Psalm 145:1 is a heartfelt declaration of the psalmist's intention to exalt God, recognizing Him as both deity and sovereign ruler. This verse introduces a psalm that emphasizes God's greatness and the importance of worshiping Him continually. The psalmist sets a personal tone, inviting others to join in the praise of God's enduring character and majesty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 100:1 | Make a joyful noise to the LORD, all the earth. |
| 2 | Psalm 30:1 | I will exalt You, O LORD, for You have lifted me up and have not allowed my foes to rejoice over me. |
| 3 | Psalm 68:4 | Sing to God! Sing praises to His name. Exalt Him who rides on the clouds — His name is the LORD— and rejoice before Him. |
| 4 | Psalm 71:14–24 | But I will always hope and will praise You more and more. |
| 5 | Psalm 103:1–2 | Bless the LORD, O my soul; all that is within me, bless His holy name. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — אֲרוֹמִמְךָ, 'a.ro.mi.Khagenerated
The verb אֲרוֹמִמְךָ ('a.ro.mi.Kha) is a piel imperfect form, indicating a continuous action of exalting or lifting up. It conveys the idea of not just raising in a physical sense, but also in a spiritual or emotional context, emphasizing the act of glorifying God.
This word is derived from the root רוּם (ruwm), which encompasses a range of meanings including to elevate, to promote, and to honor. The psalmist's choice of this verb reflects a deep commitment to recognizing God's authority and majesty.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase exalt for אֲרוֹמִמְךָ, consistent with the KJV and ASV.
Sentence Structuregenerated
The main verb אֲרוֹמִמְךָ governs the structure of the verse, indicating the psalmist's intention to exalt God. The sentence is straightforward, with a clear subject and object relationship that emphasizes the act of worship.
Following the main clause, the structure includes a second verb phrase וַאֲבָרֲכָה, which complements the first by indicating another action of blessing, creating a rhythm of praise that flows throughout the verse.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb אֲרוֹמִמְךָ is translated with ὑψώσω (hypsōsō), meaning 'I will exalt.' This choice maintains the sense of elevation and honor, aligning closely with the original Hebrew meaning.
This translation reflects the continuity of thought from Hebrew to Greek, emphasizing the psalmist's intention to lift God up in praise.
In plain words — the whole versegenerated
Psalm 145:1 expresses the psalmist's desire to exalt God, recognizing Him as both personal and royal. The psalmist commits to praising God's name forever, highlighting the eternal nature of His character.
Frequently Asked Questionsgenerated
To exalt God means to lift Him up in praise and honor, recognizing His greatness and sovereignty.
God's name represents His identity and character, encompassing His power, authority, and the relationship He has with His people.
To bless God's name involves praising Him and acknowledging His goodness and faithfulness in our lives.
We can praise God forever by continually recognizing His works and character in our lives and sharing that praise with others.
Reflection Questionsgenerated
- In what ways can I actively exalt God in my daily life?
- How can understanding God's eternal nature influence my worship?
- What are some specific attributes of God that I can praise Him for?
- How does recognizing God as King affect my perspective on authority and leadership?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine of Hippo, have commented on this psalm, emphasizing its themes of praise and worship.
I will extol thee, my God, O king; and I will bless thy name for ever and ever.Early Church Fathers on Psalms 145 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 145:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will extol thee, my God, O King,.... Or "the King" (a), the King Messiah, who is by way of eminency called "the King", as in Psalms 21:1.
Read John Gill on Psalms 145 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will extol thee, my God, O king; and I will bless thy name for ever and ever.
Read Robert Jamieson on Psalms 145 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 145 THE This Psalm and the rest which follow to the end are wholly laudatory, setting forth the praises of God. The excellency of this Psalm appears not only from the opinion of the Hebrew writers, but also from the care which the psalmist took to digest it into such accurate and alphabetical order, that it might be more easily fixed in the mind and memory of the reader. David magnifieth God for his greatness and terrible acts, ; for his goodness and everlasting kingdom, ; for his care and providence over all, ; and for his saving mercies to them that fear him, . O King; or, the King, by way of eminency; the King of kings, the God by whom kings reign, and to whom I and all other…
Read Matthew Poole on Psalms 145 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 145:1 « David’ s [Psalm] of praise. » I will extol thee, my God, O king; and I will bless thy name for ever and ever. David’ s Psalm of praise] Heb. David’ s praise or hymn, well worthy, saith learned Beza, to be made use of by all men for a rule and pattern of praising God. Perfectum illius rationalis cultus exemplum (Beza). It is one of those psalms that are artificially made up after the order of the alphabet, and so highly prized by the Rabbis, that they doubt not to promise heaven to him who shall thrice every day pray over this psalm, corde, ore, et opere (Kimchi. R. Arama). Ver. 1. I will extol thee, my God, O king] i.e. O Christ, the King of kings, whose vassal I profess…
Read John Trapp on Psalms 145 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The psalm opens with familiar psalm strains. (Comp. openings of Psalms 30, 34) For ever and ever.—In contemplation of the greatness and majesty of God time ceases to be. The poet vows a homage indefinitely prolonged.
Read Charles John Ellicott on Psalms 145 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXLV God is praised for his unsearchable greatness, 1, 2; for his majesty and terrible acts, 3, 6; for his goodness and tender mercies to all, 7-9; for his power and kingdom, 10-13; for his kindness to the distressed, 14; for his providence, 15-17. He hears and answers prayer, 18-20. All should praise him, 21. NOTES ON PSALM CXLV. This Psalm is attributed to David by the Hebrew and all the Versions. It is the last of the acrostic Psalms; and should contain twenty-two verses, as answering to the twenty-two letters of the Hebrew alphabet; but the verse between the thirteenth and fourteenth, beginning with the letter נ nun, is lost out of the present Hebrew copies; but a translation of…
Read AdamClarke on Psalms 145 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. Cp. Psalms 30:1; Psalms 34:1; Psalms 34:3; and generally the doxology in 1 Chronicles 29:10 ff.
Read Cambridge on Psalms 145 →Albert Barnes1798–1870Barnes' Notes on the BibleI will extol thee ... - I will lift thee up; I will lift up thy name and praise, so that it may be heard afar. And I will bless thy name forever and ever - I will bless or praise thee.
Read Albert Barnes on Psalms 145 →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
I will exalt You, my God and King; I will bless Your name forever and ever.
I will exalt you, my God, the King. I will praise your name forever and ever.
A Psalm of praise. Of David. I will exalt You, my God and King; I will bless Your name forever and ever.
I will extol you, my God, O king! I will praise your name continually!
Tyndale line
I will extol thee, my God, O king; and I will bless thy name for ever and ever.
I will extol thee, my God, O King; And I will bless thy name for ever and ever.
I will extol thee, my God, O King; and I will bless thy name for ever and ever.
David's Psalm of praise. I will extol thee, my God, O king; and I will bless thy name for ever and ever.
A Psalme of David of Praise. O my God and King, I will extold thee, and will blesse thy Name for euer and euer.
Strictly literal
I will extol thee, my God, O King, and I will bless thy name for ever and ever.
Praise by David. I exalt Thee, my God, O king, And bless Thy name to the age and for ever.
A PRAISE [SONG] OF DAVID. [ALEPH-BET] I exalt You, my God, O king, || And bless Your Name for all time and forever.
“A hymn of praise by David.” I will extol thee, my God, O king; and I will bless thy name for ever and ever.
I will extol you, my God, King; I will bless your name forever and ever.
From the Latin
Alleluia, of Aggeus and Zacharias.
Simplified
I will glorify you, my God and King! I will praise who you are forever and ever!
Let me give glory to you, O God, my King; and blessing to your name for ever and 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 closely in their wording, with all seven words matched. The Dead Sea Scrolls also align with the Masoretic Text, preserving the integrity of this verse across different traditions.
אֲרוֹמִמְךָ֣ אֱלוֹהַ֣י הַמֶּ֑לֶךְ וַאֲבָרֲכָ֥ה שִׁ֝מְךָ֗ לְעוֹלָ֥ם וָעֶֽד׃
7 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.
תפלה לדויד ארוממ׳כה יהוה אלוה׳י המלך ואברכה שמ׳כה לעולם ועד ברוך יהוה וברוך שמ׳ו לעולם ועד
16 words on the leather.
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 145:1
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.
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
V-o-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp2ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
Conj | V-Piel-1cs — Conjunction · verb piel infinitive construct first person common singularHC/Vpc1cs
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
עַד, transliterated as ad, refers to the concept of perpetuity, encompassing both past and future time. It signifies a duration that can imply eternity or continuous existence. The term is associated with ancient mountains in the context of the past and is used to denote the idea of forever in relation to the future, particularly in reference to God's existence.
עַד and וָעֶ֑ד (so alw.) n.m. perpetuity (= advancing time)
of past time: ancient mountains
of future time, לָעַד for ever
base
H5703 עַד, וָעֶ֑ד perpetuity . of past time: ancient mountains
. of future time, לָעַד for ever
5703 `ad ad
from 5710; properly, a (peremptory) terminus, i.e. (by
implication) duration, in the sense of advance or perpetuity
(substantially as a noun, either with or without a
preposition):--eternity, ever(- lasting, -more), old,
perpetually, + world without end.
see HEBREW for 05710
עַד (ad) — perpetuity.
1) perpetuity, for ever, continuing future
1a) ancient (of past time)
1b) for ever (of future time)
1b1) of continuous existence
1c) for ever (of God's existence)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa