Psalms 9:5 — Word Study
WLCגָּעַ֣רְתָּ ג֭וֹיִם אִבַּ֣דְתָּ רָשָׁ֑ע שְׁמָ֥ם מָ֝חִ֗יתָ לְעוֹלָ֥ם וָעֶֽד׃
BSAforkîy to makeʻâsâh justicemishpâṭ judgmentdîyn to dwellyâshab thronekiççêʼ to judgeshâphaṭ Righteousnesstsedeq
| Greek | English | Parsing |
|---|---|---|
| גָּעַ֣רְתָּ | you have rebuked | Verb, Qal, perfect second person masculine singular |
| ג֭וֹיִם | nations | Noun common, masculine plural absolute |
| אִבַּ֣דְתָּ | you have destroyed | Verb, Piel, perfect second person masculine singular |
| רָשָׁ֑ע | [the] wicked | Noun common, masculine singular absolute |
| שְׁמָ֥ם | name their | Noun common masculine singular construct, suffix |
| מָ֝חִ֗יתָ | you have wiped out | Verb, Qal, perfect second person masculine singular |
| 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 | You have rebuked the nations; You have destroyed the wicked; You have erased their name forever and ever. |
| KJV | Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. |
| ASV | Thou hast rebuked the nations, thou hast destroyed the wicked; Thou hast blotted out their name for ever and ever. |
| YLT | Thou hast rebuked nations, Thou hast destroyed the wicked, Their name Thou hast blotted out to the age and for ever. |
| WEB | You have rebuked the nations. You have destroyed the wicked. You have blotted out their name forever and ever. |
| BBE | You have said sharp words to the nations, you have sent destruction on the sinners, you have put an end to their name for ever and ever. |
The translations agree on the meaning of God's actions in this verse.
The verse consists of three main clauses, each detailing an action of God, followed by a phrase indicating the permanence of His judgment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכִּי
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 9:5
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 — God's Judgment on the Nationsgenerated
Psalm 9:5 presents a powerful declaration of God's authority over the nations and the wicked. The psalmist recounts how God has rebuked the nations, destroyed the wicked, and erased their names forever. This reflects a theme found throughout the Psalms, where God's justice and righteousness are celebrated, particularly in contrast to the fate of the ungodly. The surrounding verses emphasize God's eternal reign and the ultimate fate of His enemies, reinforcing the certainty of His judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:1–8 | Why do the nations rage and the peoples plot in vain? |
| 2 | Psalm 78:55 | He drove out nations before them and apportioned their inheritance; He settled the tribes of Israel in their tents. |
| 3 | Psalm 79:10 | Why should the nations ask, “Where is their God?” Before our eyes, make known among the nations Your vengeance for the bloodshed of Your servants. |
| 4 | Psalm 149:7 | to inflict vengeance on the nations and punishment on the peoples, |
| 5 | 1 Samuel 17:45–51 | But David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD of Hosts, the God of the armies of Israel, whom you have defied. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — אִבַּ֣דְתָּ, 'i.Bad.tagenerated
The verb אִבַּדְתָּ ('i.Bad.ta) is a perfect form in the Piel stem, indicating an intense action of destruction. It means 'you have destroyed' or 'you have caused to perish.' This word conveys a sense of finality and totality in the act of destruction, aligning with the context of divine judgment.
The Piel stem often intensifies the meaning of the root, which is אָבַד (abad), meaning to perish or be lost. Here, it emphasizes God's active role in bringing about the destruction of the wicked, highlighting His authority and power over all nations.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses destroyed for אִבַּ֣דְתָּ.
Sentence Structuregenerated
The verse consists of three main clauses, each beginning with a verb: גָּעַ֣רְתָּ, you have rebuked, אִבַּ֣דְתָּ, you have destroyed, and מָ֝חִ֗יתָ, you have wiped out. Each verb is followed by its respective object, indicating what God has done to the nations and the wicked.
The structure emphasizes the sequential nature of God's actions against the wicked, highlighting His authority and the permanence of His judgment.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb אִבַּ֣דְתָּ is rendered as κρίσιν (krisin), meaning 'judgment.' This choice reflects a focus on the judicial aspect of God's actions, suggesting that the destruction of the wicked is not only an act of power but also a matter of divine justice.
This translation indicates a broader interpretation of the Hebrew text, emphasizing the moral implications of God's judgment on the nations.
In plain words — the whole versegenerated
Psalm 9:5 speaks of God's actions against the nations and the wicked. It states that God has rebuked the nations, destroyed the wicked, and erased their names forever. This verse highlights God's authority and the permanence of His judgment, emphasizing that those who oppose Him will face ultimate destruction.
Frequently Asked Questionsgenerated
To rebuke the nations means that God has corrected or condemned them for their wrongdoing, asserting His authority over them.
The emphasis on the destruction of the wicked serves to highlight God's justice and the consequences of moral failure, reinforcing the idea that evil will not prevail.
Erasing their name forever signifies complete and total judgment, indicating that the memory of the wicked will be obliterated and they will not be remembered.
This verse connects to God's eternal nature by showing that His judgment is not temporary; it is everlasting, reflecting His authority over time and history.
Reflection Questionsgenerated
- How do I see God's judgment at work in the world today?
- In what ways can I ensure that my actions align with God's standards of righteousness?
- What does it mean for me that God has the power to erase names forever?
- How can I trust in God's justice when I see evil prevailing around me?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on God's judgment in this verse, highlighting its implications for understanding divine authority and justice.
The expression “you have rebuked” indicates correction: “You have blotted out his name.” God blotted out the name Abram, making it Abraham, and Sarai, calling her Sarah, and Simon, naming him Peter.Early Church Fathers on Psalms 9 →
You see how he has no need of weapons—sword, bows, arrows; rather, those things are mentioned in more human fashion. After all, God has only to censure, and those destined for punishment perish.Early Church Fathers on Psalms 9 →
"You have rebuked the heathen, and the ungodly has perished" [Psalms 9:5]. We take this to be more suitably said to the Lord Jesus Christ, than said by Him.Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast rebuked the Heathen,.... The people of the Philistines, as the Targum and Kimchi explain it, though some Jewish writers (a) understand it of Amalek the chief of the Heathen nations; but it
Read John Gill on Psalms 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
Read Robert Jamieson on Psalms 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRebuked, i.e. punished, as ; or destroyed, as it is explained in the next clause. The heathen, to wit, the Philistines and other heathen nations, who did from time to time molest David, or the people of Israel. Their name; either that fame and honour which they had gained by their former exploits, but now utterly lost by their shameful defeats; or their very memorial, as it fared with Analek.
Read Matthew Poole on Psalms 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.Ver. 5. Thou hast rebuked the heathen, &c.] God first chideth the Church’ s enemies by lighter judgments; if these be not improved, he destroyeth them, Psalms 119:21; and, because they sought to obscure and extirpate his name from among men, therefore he puts out their name, that is, their fame and reputation, for ever and yet, or for ever and a day, as we use to say: Ingloria vita recedit, they go out in a snuff, as did the primitive and modern persecutors, of abhorred memory.
Read John Trapp on Psalms 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Put out.—Better, blotted out. The family is extinct and its name erased from the civil register. (See Psalms 69:28; Psalms 109:13.) The Daleth stanza is wanting.
Read Charles John Ellicott on Psalms 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thou hast rebuked the heathen] We know not what this particularly refers to, but it is most probably to the Canaanitish nations, which God destroyed from off the face of the earth; hence it is said, Thou hast put out their name for ever and ever, לעולם ועד leolam vaed, endlessly. Here עולם olam has its proper signification, without end. He who contends it means only a limited time, let him tell us where the Hivites, Perizzites, Jebusites, c., now dwell and when it is likely they are to be restored to Canaan.
Read AdamClarke on Psalms 9 →
CambridgeThe Cambridge Bible for Schools and Colleges5, 6. Stanza of Gimel. The utter destruction of the nations in their wickedness.
Read Cambridge on Psalms 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou hast rebuked the heathen - Not the pagan in general, or the nations at large, but those who are particularly referred to in this psalm - those who are described as the enemies of the writer and of God.
Read Albert Barnes on Psalms 9 →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
You have rebuked the nations; You have destroyed the wicked; You have erased their name forever and ever.
You have rebuked the nations. You have destroyed the wicked. You have blotted out their name forever and ever.
You have rebuked the nations; You have destroyed the wicked; You have erased their name forever and ever.
You terrified the nations with your battle cry; you destroyed the wicked; you permanently wiped out all memory of them.
Tyndale line
Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
Thou hast rebuked the nations, thou hast destroyed the wicked; Thou hast blotted out their name for ever and ever.
Thou hast rebuked the nations, thou hast destroyed the wicked, thou hast blotted out their name for ever and ever.
Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.
Thou hast rebuked the heathen: thou hast destroyed the wicked: thou hast put out their name for euer and euer.
Strictly literal
Thou hast rebuked the nations, thou hast destroyed the wicked; thou hast put out their name for ever and ever.
Thou hast rebuked nations, Thou hast destroyed the wicked, Their name Thou hast blotted out to the age and for ever.
You have rebuked nations, || You have destroyed the wicked, || You have blotted out their name for all time and forever.
(9:6) Thou hast rebuked nations, thou hast caused the wicked to perish, their name hast thou blotted out for ever and ever.
You rebuked the nations; you have destroyed the wicked; you have blotted out their name forever and ever.
From the Latin
For thou hast maintained my judgment and my cause: thou hast sat on the throne, who judgest justice.
Simplified
You have condemned the nations; you have destroyed the wicked; you have wiped out their names forever and ever.
You have said sharp words to the nations, you have sent destruction on the sinners, you have put an end to their 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 reads: גָּעַ֣רְתָּ ג֭וֹיִם אִבַּ֣דְתָּ רָשָׁ֑ע שְׁמָ֥ם מָ֝חִ֗יתָ לְעוֹלָ֥ם וָעֶֽד׃. The Septuagint matches this closely, providing a word-for-word correspondence without significant variation.
The Dead Sea Scrolls show some restoration in their text, but the core message aligns with the Masoretic Text, affirming the consistency of this verse across different manuscripts.
גָּעַ֣רְתָּ ג֭וֹיִם אִבַּ֣דְתָּ רָשָׁ֑ע שְׁמָ֥ם מָ֝חִ֗יתָ לְעוֹלָ֥ם וָעֶֽד׃
8 of the 8 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.
[כי] עשיתה משפט׳י ודינ׳י ושבתה לכסא שפטתה צדק
5 words on the leather — 2 partly restored, 1 supplied entire by an editor.
[כי] [עשית] משפט׳י [ודינ׳י] [ישבת] [לכסא] [שופט] [צדק]
1 word on the leather — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 9:5
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.
גָּעַר (ga'ar) is a primitive root meaning to rebuke or reprove. The entries indicate that it can also imply chiding or corrupting. It is primarily used in the context of reprimanding or correcting someone.
גָּעַר vb. rebuke
base
H1605 גָּעַר rebuke
1605 ga`ar gaw-ar'
a primitive root; to chide:--corrupt, rebuke, reprove.
גָּעַר (ga.ar) — to rebuke.
(Qal) to rebuke, reprove, corrupt
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
HVpp2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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)
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word מָחָה (machah) primarily means to wipe or erase, with implications of obliteration or destruction. It can denote actions like striking or smoothing, and has various grammatical forms indicating different nuances, such as being wiped out or blotted from memory. Notably, it appears in Numbers 34:11 and Isaiah 25:6.
H4229a מָחָה wipe, wipe out H4229b מָחָה strike H4229c מָחָה vb. denom. only Pu. Pt. fat pieces full of marrow
4229 machah maw-khaw'
a primitive root; properly, to stroke or rub; by implication,
to erase; also to smooth (as if with oil), i.e. grease or make
fat; also to touch, i.e. reach to:--abolish, blot out,
destroy, full of marrow, put out, reach unto, X utterly, wipe
(away, out).
מָחָה (ma.chah) — to wipe.
1) to wipe, wipe out
1a) (Qal)
1a1) to wipe
1a2) to blot out, obliterate
1a3) to blot out, exterminate
1b) (Niphal)
1b1) to be wiped out
1b2) to be blotted out
1b3) to be exterminated
1c) (Hiphil) to blot out (from memory)
מָחָה (ma.chah) — to strike.
(Qal) to strike
מָחָה (ma.chah) — be marrow.
(Pual) full of marrow (participle)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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
HR/Ncmsa — 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)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
