Psalms 41:13 — Word Study
WLCבָּ֘ר֤וּךְ יְהוָ֨ה׀ אֱלֹ֘הֵ֤י יִשְׂרָאֵ֗ל מֵֽ֭הָעוֹלָם וְעַ֥ד הָעוֹלָ֗ם אָ֘מֵ֥ן׀ וְאָמֵֽן׃
BSAfrom everlastingʻôwlâm [eternity, forever]
| Greek | English | Parsing |
|---|---|---|
| בָּ֘ר֤וּךְ | [be] blessed | Verb, Qal, participle (passive) masculine singular |
| יְהוָ֨ה׀ | Yahweh | Noun proper |
| אֱלֹ֘הֵ֤י | [the] God of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֗ל | Israel | Noun proper |
| מֵֽ֭הָעוֹלָם | from antiquity | Preposition, particle, noun common masculine singular absolute |
| וְעַ֥ד | and until | Conjunction, preposition |
| הָעוֹלָ֗ם | perpetuity | Particle, noun common masculine singular absolute |
| אָ֘מֵ֥ן׀ | amen | Particle |
| וְאָמֵֽן׃ | and amen | Conjunction, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed be the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen. |
| KJV | Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen. |
| ASV | Blessed be Jehovah, the God of Israel, From everlasting and to everlasting. Amen, and Amen. |
| YLT | Blessed [is] Jehovah, God of Israel, From the age — and unto the age. Amen and Amen. |
| WEB | Blessed be Yahweh, the God of Israel, from everlasting and to everlasting! Amen and amen. |
| BBE | May the Lord God of Israel be praised, through eternal days and for ever. So be it. So be it. |
Where they part company is יְהוָ֨ה — see How Translations Differ.
The sentence is structured around a main clause followed by supporting phrases that expand on the subject and the temporal scope.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 41:13
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 Lament and Thanksgivinggenerated
Psalm 41:13 is a declaration of praise to the LORD, recognizing His eternal nature and role as the God of Israel. This psalm reflects a personal expression of faith amidst adversity, concluding with a strong affirmation of God's everlasting presence and support, as seen in the preceding verses where the psalmist seeks grace and acknowledges God's delight in him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 72:18–19 | Blessed be the LORD God, the God of Israel, who alone does marvelous deeds. |
| 2 | Psalm 89:52 | Blessed be the LORD forever! Amen and amen. |
| 3 | Psalm 106:48 | Blessed be the LORD, the God of Israel, from everlasting to everlasting. Let all the people say, “Amen!” Hallelujah! |
| 4 | 1 Chronicles 29:10 | Then David blessed the LORD in the sight of all the assembly and said: “May You be blessed, O LORD, God of our father Israel, from everlasting to everlasting. |
| 5 | Ephesians 1:3 | Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly realms. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — בָּ֘ר֤וּךְ, ba.Rukhgenerated
The word בָּרַךְ (*barak*) is a passive participle meaning '[be] blessed.' It originates from a root that conveys the idea of kneeling in worship, indicating a posture of humility and reverence before God. In this context, it emphasizes the act of praising and honoring the LORD.
The use of the passive voice here suggests that the blessing is not merely a declaration but an acknowledgment of God's inherent worthiness to be praised. This reflects a common practice in Hebrew poetry, where the speaker invokes God's name in worship, affirming His eternal nature.
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 governing the verse is בָּ֘ר֤וּךְ, [be] blessed, which is followed by a noun phrase identifying the subject, יְהוָ֨ה, the LORD, and a prepositional phrase indicating the object of the blessing, אֱלֹ֘הֵ֤י יִשְׂרָאֵ֗ל, [the] God of Israel. The structure emphasizes the act of blessing directed towards God.
The phrase מֵֽ֭הָעוֹלָם וְעַ֥ד הָעוֹלָ֗ם serves to frame the temporal scope of God's nature, indicating His existence from eternity to eternity. This dual temporal reference highlights the everlasting nature of God's sovereignty.
Septuagint Backgroundgenerated
In the Septuagint, the word for בָּ֘ר֤וּךְ is rendered with δὲ, which indicates a conjunction rather than a direct translation. This choice may reflect a stylistic adaptation to Greek literary conventions.
The term יְהוָ֨ה is translated as ἐμοῦ, which suggests a personal connection to the speaker, emphasizing the relationship between God and His people.
In plain words — the whole versegenerated
Psalm 41:13 expresses a heartfelt blessing to the LORD, recognizing Him as the God of Israel who exists from eternity to eternity. This verse concludes a psalm that reflects both gratitude and faith in God's everlasting support.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, acknowledging His greatness and goodness, often through worship and prayer.
God's eternal nature assures us that He is unchanging and faithful, providing a foundation for our trust and hope in His promises.
Saying 'Amen' expresses agreement and certainty, affirming the truth of what has been declared, especially in prayer or worship.
This verse encapsulates the themes of praise, gratitude, and the recognition of God's sovereignty that permeate the Psalms, emphasizing His eternal faithfulness.
Reflection Questionsgenerated
- In what ways can I actively bless the LORD in my daily life?
- How does understanding God's eternal nature impact my faith?
- What does it mean for me to acknowledge God as the God of Israel?
- How can I incorporate the practice of saying 'Amen' into my prayers?
The early church on this verse — how the Fathers read it
Ambrose of Milan notes that the phrase 'Amen and Amen' signifies the conclusion of a book, marking the end of the first section of the Psalter.
“So be it, so be it” is also an indication that you have reached the end of a book. The psalter appears to be divided into five books, and the first book ends with this psalm, namely, the forty-first.Early Church Fathers on Psalms 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 41:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed [be] the Lord God of Israel,.... Which is said, either by the Messiah, on account of the delight his Father had in him; the favour he had shown him in raising him from the dead, maintaining
Read John Gill on Psalms 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen. Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen.
Read Robert Jamieson on Psalms 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom everlasting, and to everlasting; or, from age to age, as long as the world lasts, and to all eternity. Amen signifies a hearty assent and approbation, and withal an earnest desire and confidence, of the thing to which it is annexed. And as the Psalms are divided into five books, so each of them is closed with this word; the first here, the second Psalms 72, the third Psalms 89, the fourth Psalms 106, the last in the end of Psa 150: the doubling of the word shows the fervency of his spirit in this work of praising God.
Read Matthew Poole on Psalms 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 41:13 Blessed [be] the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.Ver. 13. Blessed be the Lord God of Israel] Thus he sweetly shutteth up this first book of the psalms (as some distinguish) with a pathetic doxology, redoubling his Amen, Fiat, Fiat, to show his fervency, and most earnest desire that God should be blessed by his whole Israel. This was the custom of the Scribes to do, saith Kimchi, when they had finished any book. The other four books of psalms (as they are reckoned) end in like manner. From everlasting to everlasting] i.e. From the beginning of the world to the end of it; or, as the Chaldee hath it, from this world unto the world to come.…
Read John Trapp on Psalms 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Blessed.—This doxology is no part of the psalm, but a formal close to the first book of the collection. (See General Introduction.)
Read Charles John Ellicott on Psalms 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Blessed be the Lord God of Israel] By all these circumstances and events glory shall redound to the name of God for ever; for the record of these things shall never perish, but be published from one generation to another; and it has been so. From everlasting, and to everlasting.] מהעולם ועד העולם mehaolam vead haolam; From the hidden time to the hidden time; from that which had no beginning to that which has no end. To which he subscribes, Amen and Amen. Fiat, fiat. - Vulgate. Γενοιτο, γενοιτο. - Septuagint. The Chaldee says, "And let the righteous say, Amen, and Amen." [Anglo-Saxon] "Be blessed, Lord God of Israel, from world, and in world. Be it! So be it!" - Anglo-Saxon. To…
Read AdamClarke on Psalms 41 →CambridgeThe Cambridge Bible for Schools and Colleges13. This doxology is of course no part of the Psalm, but stands here to mark the close of Book i. Cp. Psalms 72:18-19; Psalms 89:52; Psalms 106:48. Blessed be the Lord God of Israel] Better as R.V., Blessed be the Lord, the God of Israel. Lord answers to the Name Jehovah, and is not an attribute to God of Israel. Cp. David’s doxology, 1 Kings 1:48; 1 Chronicles 29:10; and Solomon’s, 1 Kings 8:15; also Ezra 7:27; Nehemiah 9:5; Luke 1:68. from everlasting, and to everlasting] From all eternity in the past to all eternity in the future: in the eternal present of the divine existence. Cp. Psalms 90:2; Psalms 93:2; Psalms 103:17. Amen, and Amen] So it is: the response of the congregation…
Read Cambridge on Psalms 41 →Albert Barnes1798–1870Barnes' Notes on the BibleBlessed be the Lord God of Israel - That is, Let the Lord God of Israel be praised, honored, adored. The language is an expression of desire that all honor, all happiness, might be His.
Read Albert Barnes on Psalms 41 →The verse in English, compared — 16 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
Blessed be the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen.
Blessed be Yahweh, the God of Israel, from everlasting and to everlasting! Amen and amen.
Blessed be the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen.
The Lord God of Israel deserves praise in the future and forevermore! We agree! We agree!
Tyndale line
Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.
Blessed be Jehovah, the God of Israel, From everlasting and to everlasting. Amen, and Amen.
Blessed be the LORD, the God of Israel, from everlasting and to everlasting. Amen, and Amen.
Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and amen.
Blessed be the Lord God of Israel worlde without ende. So be it, euen so be it.
Strictly literal
Blessed be Jehovah, the God of Israel, from eternity to eternity! Amen, and Amen.
Blessed [is] Jehovah, God of Israel, From the age — and unto the age. Amen and Amen.
Blessed [is] YHWH, God of Israel, || From age to age. Amen and Amen.
(41:14) Blessed be the Lord the God of Israel from everlasting, and to everlasting. Amen, and Amen. BEGIM
May Yahweh, the God of Israel be praised from everlasting to everlasting. Amen and Amen.
Simplified
Praise the Lord, the God of Israel, from eternity to eternity! Amen and amen!
May the Lord God of Israel be praised, through eternal days and for ever. So be it. So be it.
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 this verse, with eight out of nine words matching. The Septuagint's word order and articles differ but maintain the same essential meaning.
בָּ֘ר֤וּךְ יְהוָ֨ה׀ אֱלֹ֘הֵ֤י יִשְׂרָאֵ֗ל מֵֽ֭הָעוֹלָם וְעַ֥ד הָעוֹלָ֗ם אָ֘מֵ֥ן׀ וְאָמֵֽן׃
8 of the 9 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 41:13
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.
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)
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
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)
HNpt — Noun properHNpt
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 — Noun common · masculine plural constructHNcmpc
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…
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
HNpl — 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.
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 · particle · noun common masculine singular absoluteHR/Td/Ncmsa
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)
HC/R — 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
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
אָמֵן (amen) is an adverb meaning 'verily' or 'truly.' It conveys a sense of certainty and faithfulness. The word is derived from a root meaning 'sure' and is often used to affirm statements, as seen in various contexts in the Old Testament.
אָמֵן adv. verily, truly
base
H543 אָמֵן verily, truly
543 'amen aw-mane'
from 539; sure; abstract, faithfulness; adverb,
truly:--Amen, so be it, truth.
see HEBREW for 0539
אָמֵן (a.men) — amen.
verily, truly, amen, so be it
HTj — ParticleHTj
a-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isa 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jer 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Nu 5:22;
Amen
This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has “the God of truth,” which in Hebrew is “the God of Amen.” It is frequently used by our Saviour to give emphasis to his words, where it is translated “verily.” Sometimes, only, however, in John’s Gospel, it is repeated, “Verily, verily.” It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).
It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num.…
literally "true" and used as a substantive, "that which is true," "truth," (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians…
Strictly an adjective, signifying firm, and by a metaphor, faithful. So in Re 3:14, our Lord is called "the Amen, the faithful and true Witness," where the last words explain the preceding appellation. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence by way of emphasis, frequently by our Savior, and is there commonly translated Verily. In John’s gospel alone, it is often used by him in this way double, Verily, verily. At the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as "Amen and Amen," Ps 41:13 72:19 89:52. The proper signification of it here is, to confirm the words which have preceded, assert the sincerity and invoke the fulfilment of them: so it is, so be it, let it be…
אָמֵן (amen) is an adverb meaning 'verily' or 'truly.' It conveys a sense of certainty and faithfulness. The word is derived from a root meaning 'sure' and is often used to affirm statements, as seen in various contexts in the Old Testament.
אָמֵן adv. verily, truly
base
H543 אָמֵן verily, truly
543 'amen aw-mane'
from 539; sure; abstract, faithfulness; adverb,
truly:--Amen, so be it, truth.
see HEBREW for 0539
אָמֵן (a.men) — amen.
verily, truly, amen, so be it
HC/Tj — Conjunction · particleHC/Tj
a-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isa 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jer 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Nu 5:22;
Amen
This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has “the God of truth,” which in Hebrew is “the God of Amen.” It is frequently used by our Saviour to give emphasis to his words, where it is translated “verily.” Sometimes, only, however, in John’s Gospel, it is repeated, “Verily, verily.” It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).
It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num.…
literally "true" and used as a substantive, "that which is true," "truth," (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians…
Strictly an adjective, signifying firm, and by a metaphor, faithful. So in Re 3:14, our Lord is called "the Amen, the faithful and true Witness," where the last words explain the preceding appellation. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence by way of emphasis, frequently by our Savior, and is there commonly translated Verily. In John’s gospel alone, it is often used by him in this way double, Verily, verily. At the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as "Amen and Amen," Ps 41:13 72:19 89:52. The proper signification of it here is, to confirm the words which have preceded, assert the sincerity and invoke the fulfilment of them: so it is, so be it, let it be…