Psalms 77:8 — Word Study
WLCהֶאָפֵ֣ס לָנֶ֣צַח חַסְדּ֑וֹ גָּ֥מַר אֹ֝֗מֶר לְדֹ֣ר וָדֹֽר׃
BSAforeverʻôwlâm [for all time, to all generations] to rejectzânach LordʼĂdônây notlôʼ to addyâçaph to acceptrâtsâh stillʻôwd
| Greek | English | Parsing |
|---|---|---|
| הֶאָפֵ֣ס | ¿ has it come to an end | Particle, verb qal perfect third person masculine singular |
| לָנֶ֣צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| חַסְדּ֑וֹ | covenant loyalty his | Noun common masculine singular construct, suffix |
| גָּ֥מַר | has it come to an end? | Verb, Qal, perfect third person masculine singular |
| אֹ֝֗מֶר | a word | Noun common, masculine singular absolute |
| לְדֹ֣ר | to a generation | Preposition, noun common masculine singular absolute |
| וָדֹֽר׃ | and a generation | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Is His loving devotion gone forever? Has His promise failed for all time? |
| KJV | Is his mercy clean gone for ever? doth his promise fail for evermore? |
| ASV | Is his lovingkindness clean gone for ever? Doth his promise fail for evermore? |
| YLT | Hath His kindness ceased for ever? The saying failed to all generations? |
| WEB | Has his loving kindness vanished forever? Does his promise fail for generations? |
| BBE | Is his mercy quite gone for ever? has his word come to nothing? |
Where they part company is חַסְדּ֑וֹ — see How Translations Differ.
Two main clauses express the psalmist's doubts, highlighting the emotional weight of the questions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֹא
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 77:8
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 Lament of Distressgenerated
Psalm 77:8 expresses the psalmist's turmoil as he questions whether God's loving devotion and promises have failed. This verse is part of a larger lament where the speaker feels abandoned and is grappling with feelings of despair, as seen in the surrounding verses. The psalmist's reflections highlight the tension between faith and doubt in times of distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 27:11 | When its limbs are dry, they are broken off. Women come and use them for kindling; for this is a people without understanding. Therefore their Maker has no compassion on them, and their Creator shows them no favor. |
| 2 | Luke 16:25–26 | But Abraham answered, ‘Child, remember that during your lifetime you received your good things, while Lazarus received bad things. But now he is comforted here, while you are in agony. |
| 3 | Numbers 14:34 | In keeping with the forty days you spied out the land, you shall bear your guilt forty years—a year for each day—and you will experience My alienation. |
| 4 | Numbers 23:19 | God is not a man, that He should lie, or a son of man, that He should change His mind. Does He speak and not act? Does He promise and not fulfill? |
| 5 | Jeremiah 15:18 | Why is my pain unending, and my wound incurable, refusing to be healed? You have indeed become like a mirage to me— water that is not there. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חַסְדּ֑וֹ, chas.Dogenerated
The noun חֶסֶד (chesed) refers to God's covenant loyalty, kindness, or mercy. It emphasizes the enduring nature of God's love and the expectation that such devotion should not fail. The parsing as a construct noun with a suffix indicates possession, meaning 'His loving devotion', which underscores the personal relationship between God and His people.
In this verse, the psalmist is questioning whether this divine love has ceased, reflecting a deep sense of loss and despair. The use of חֶסֶד here highlights the importance of God's steadfast love as a foundation for faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of two main clauses: the first questions whether God's loving devotion has come to an end, and the second asks if His promise has failed. The structure emphasizes the psalmist's doubt and despair, with each clause presenting a separate but related concern.
The finite verbs הֶאָפֵ֣ס and גָּ֥מַר serve as the focal points of each clause, indicating the psalmist's questioning of God's faithfulness and the permanence of His love.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חַסְדּ֑וֹ is rendered as κύριος, which translates to 'Lord'. This choice emphasizes the authority and sovereignty of God in relation to His lovingkindness.
The translation of הֶאָפֵ֣ס as ἀπώσεται suggests a nuance of rejection or abandonment, which aligns with the psalmist's feelings of being forsaken.
In plain words — the whole versegenerated
Psalm 77:8 questions whether God's loving devotion and promises have ended. The psalmist expresses deep anguish, feeling abandoned by God and struggling with doubt about His faithfulness.
Frequently Asked Questionsgenerated
It suggests a feeling of abandonment, questioning whether God's kindness and mercy are no longer present.
The psalmist is experiencing distress and feels as though God has not fulfilled His promises, leading to feelings of despair.
It reflects a common human experience of doubt and questioning during difficult times, reminding us that even the faithful may wrestle with their faith.
It emphasizes the enduring nature of God's promises across time, suggesting that His love and faithfulness should persist through all generations.
Reflection Questionsgenerated
- Have I ever felt that God's love has ceased in my life? How did I respond?
- What are some ways I can remind myself of God's faithfulness during difficult times?
- How does understanding God's covenant loyalty affect my relationship with Him?
- In what ways can I support others who are struggling with doubt in their faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 77:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs his mercy clean gone for ever?.... Or "his grace" (q); and mercy is no other than grace to objects in misery; Unbelief says it is gone, that no more will be shown, and that the treasures of it are
Read John Gill on Psalms 77 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill the Lord cast off for ever? and will he be favourable no more? -The contrast of the past with the sad present suggests the question, Has God, as appearances would imply, completely cast off His people forever?
Read Robert Jamieson on Psalms 77 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre all the stores of his mercy quite spent? Doth he now cease to be what he hath styled himself, the Lord gracious and merciful, long-suffering, and abundant in goodness? Will he never more make good those gracious promises upon which he hath commanded us to hope?
Read Matthew Poole on Psalms 77 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 77:8 Is his mercy clean gone for ever? doth [his] promise fail for evermore?Ver. 8. Is his mercy clean gone for ever?] They that go down into the pit (of despair) cannot hope for God’ s truth, Isaiah 38:18, but so doth not any saint in his deepest desertions. Doth his promise fail for evermore?] Hath he retracted his promises, recalled his oracles confirmed with oath, seal? No, he will not suffer his faithfulness to fail, nor alter the thing that is gone out of his mouth, Psalms 89:33.
Read John Trapp on Psalms 77 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-9) The self-questionings here follow as they rise sigh after sigh in the poet’s heart. God’s silences have always been more appalling to the human spirit than even the most terrible of His manifestations. To the pious Israelite, to whom the past history of his race appeared one scene of opportune interpositions to save at the moment when distress became too intolerable, it seemed as if the divine protection was altogether withdrawn when the misery was protracted and the sign of help withheld.
Read Charles John Ellicott on Psalms 77 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. For evermore?] לדר ודר ledor vador, "to generation and generation." From race to race. Shall no mercy be shown even to the remotest generation of the children of the offenders?
Read AdamClarke on Psalms 77 →CambridgeThe Cambridge Bible for Schools and Colleges8. Is his lovingkindness at an end for ever? Hath his promise failed for all generations? Cp. Psalms 85:5; Psalms 105:8.
Read Cambridge on Psalms 77 →Albert Barnes1798–1870Barnes' Notes on the BibleIs his mercy clean gone for ever? - The word rendered “clean gone” means to fail; to fail utterly.
Read Albert Barnes on Psalms 77 →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
Is His loving devotion gone forever? Has His promise failed for all time?
Has his loving kindness vanished forever? Does his promise fail for generations?
Is His loving devotion gone forever? Has His promise failed for all time?
Has his loyal love disappeared forever? Has his promise failed forever?
Tyndale line
Is his mercy clean gone for ever? doth his promise fail for evermore?
Is his lovingkindness clean gone for ever? Doth his promise fail for evermore?
Is his mercy clean gone for ever? doth his promise fail for evermore?
Is his mercy wholly gone for ever? doth his promise fail for evermore?
Is his mercie cleane gone for euer? doeth his promise faile for euermore?
Strictly literal
Hath his loving-kindness ceased for ever? hath [his] word come to an end from generation to generation?
Hath His kindness ceased for ever? The saying failed to all generations?
Has His kindness ceased forever? The saying failed from generation to generation?
(77:9) Is his kindness spent for ever? is his promise come to an end for all generations?
Was his covenant faithfulness gone forever? Had his promise failed forever?
From the Latin
That they may not become like their fathers, a perverse and exasperating generation. A generation that set not their heart aright: and whose spirit was not faithful to God.
Simplified
Has his trustworthy love disappeared forever? Have his promises permanently ended?
Is his mercy quite gone for ever? has his word come to nothing?
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 of Psalms 77:8 reads, "הֶאָפֵ֣ס לָנֶ֣צַח חַסְדּ֑וֹ גָּ֥מַר אֹ֝֗מֶר לְדֹ֣ר וָדֹֽר׃" which translates to, "Is His loving devotion gone forever? Has His promise failed for all time?" The Septuagint agrees with the Masoretic Text in terms of meaning, as all seven words correspond directly, although the word order and articles may differ due to the nature of the Greek translation. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, which further confirms the consistency of the text across these ancient witnesses.
הֶאָפֵ֣ס לָנֶ֣צַח חַסְדּ֑וֹ גָּ֥מַר אֹ֝֗מֶר לְדֹ֣ר וָדֹֽר׃
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.
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 77:8
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.
אָפֵס (aphec) is a Hebrew verb meaning to cease, fail, or come to an end. It is a primitive root that conveys the idea of disappearing or being completely gone. The entries consistently emphasize its usage in the context of ending or breaking off.
אָפֵס vb. cease, fail, come to an end
base
H656 אָפֵס cease, fail, come to an end
656 'aphec aw-face'
a primitive root; to disappear, i.e. cease:--be clean gone
(at an end, brought to nought), fail.
אָפֵס (a.phes) — to end.
(Qal) to cease, break, come to an end
HTi/Vqp3ms — Particle · verb qal perfect third person masculine singularHTi/Vqp3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
גָּמַר (gamar) is a Hebrew verb meaning to end or come to an end. It encompasses ideas of completion, cessation, and performance. The entries indicate its use in various contexts, including failure and perfection. An Aramaic equivalent is noted as גְּמַר (ge.mar), meaning 'to complete'.
גָּמַר vb. end, come to an end, complete
base
H1584 גָּמַר
1584 gamar gaw-mar'
a primitive root; to end (in the sense of completion or
failure):--cease, come to an end, fail, perfect, perform.
גָּמַר (ga.mar) — to cease.
1) to end, come to an end, complete, cease
1a) (Qal)
1a1) to come to an end, be no more
1a2) to bring to an end, complete
2) (TWOT) to fail, perfect, perform
Aramaic equivalent: ge.mar (גְּמַר "to complete" H1585)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
אֹמֶר (omer) refers to an utterance, speech, or word, often used in a poetic or elevated context. It can also imply a promise or command. The entries suggest a focus on the formal aspects of speech, but do not provide specific verse references.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H562 אֹמֶר utterance, speech, word, only poet., & exalted style
562 'omer o'-mer
the same as 561:--promise, speech, thing, word.
see HEBREW for 0561
אֹמֶר (o.mer) — word.
utterance, speech, word, saying, promise, command
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…