Psalms 118:4 — Word Study
WLCיֹֽאמְרוּ־ נָ֭א יִרְאֵ֣י יְהוָ֑ה כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
BSALet those who fearyârêʼ [reverently, are afraid, have reverence for] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] sayʼâmar▸ His loving devotionchêçêd [trustworthy, unchanging, kindness, mercy, pity] endures foreverʻôwlâm [lasts, remains, for all eternity, always]
| Greek | English | Parsing |
|---|---|---|
| יֹֽאמְרוּ־ | let them say | Verb, Qal, imperfect third person masculine plural |
| נָ֭א | please | Particle |
| יִרְאֵ֣י | [those] fearing | Adj |
| יְהוָ֑ה | Yahweh | Noun proper |
| כִּ֖י | that | Particle |
| לְעוֹלָ֣ם | [is] for ever | Preposition, noun common masculine singular absolute |
| חַסְדּֽוֹ׃ | covenant loyalty his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let those who fear the LORD say, “His loving devotion endures forever.” |
| KJV | Let them now that fear the LORD say, that his mercy endureth for ever. |
| ASV | Let them now that fear Jehovah say, That his lovingkindness endureth for ever. |
| YLT | I pray you, let those fearing Jehovah say, That, to the age [is] His kindness. |
| WEB | Now let those who fear Yahweh say that his loving kindness endures forever. |
| BBE | Let all worshippers of the Lord now say, that his mercy is unchanging for ever. |
Where they part company is חֶ֫סֶד — see How Translations Differ.
The sentence consists of one main clause with an adverbial phrase and a prepositional phrase providing additional information.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 118:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Proclaim God's Faithfulnessgenerated
Psalm 118:4 invites those who fear the LORD to declare His everlasting loving devotion. This verse is part of a larger psalm that celebrates God's steadfast love and deliverance, encouraging the faithful to acknowledge His mercy and faithfulness in their lives. The surrounding verses reinforce this theme, as seen in Psalm 118:3 and Psalm 118:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:23 | You who fear the LORD, praise Him! All descendants of Jacob, honor Him! All offspring of Israel, revere Him! |
| 2 | Revelation 19:5 | Then a voice came from the throne, saying: “Praise our God, all you who serve Him, and those who fear Him, small and great alike!” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יֹֽאמְרוּ־, yo.me.ru-generated
The verb אָמַר (amar) means 'to say' or 'to utter.' It is a versatile Hebrew word that can express commands, promises, or declarations. In this verse, it is in the imperfect tense, indicating a future action or ongoing state, as the faithful are called to continually proclaim God's loving devotion.
This word appears frequently throughout the Hebrew Bible, highlighting its importance in communication and declaration. The use of the third person masculine plural here suggests a collective voice, emphasizing the community aspect of worship and proclamation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key phrase, with all versions using some form of 'let them say' for יֹֽאמְרוּ־.
Sentence Structuregenerated
The main verb יֹֽאמְרוּ־ governs the entire verse, with the subject being those who fear the LORD. The phrase נָ֭א, meaning 'please,' serves as an adverbial particle, adding a sense of urgency or entreaty to the command.
The structure reflects a call to action, inviting the community to respond to God's faithfulness. The Hebrew word order emphasizes the imperative nature of the proclamation.
Septuagint Backgroundgenerated
The Septuagint translates יֹֽאמְרוּ־ as εἰπάτωσαν (eipátosan), which also means 'let them say.' This choice maintains the imperative tone of the original Hebrew.
The LXX uses χάρις for חֶ֫סֶד, which conveys a sense of grace or favor, slightly shifting the focus from loving devotion to the idea of grace.
In plain words — the whole versegenerated
Psalm 118:4 calls on those who fear the LORD to say that His loving devotion lasts forever. This verse highlights the importance of acknowledging God's faithfulness and mercy in a community setting.
Frequently Asked Questionsgenerated
To fear the LORD means to have a deep respect and reverence for God, acknowledging His power and authority.
God's loving devotion is significant because it reflects His unwavering commitment to His people and His promises.
We can express our fear of the LORD through worship, obedience, and proclaiming His goodness to others.
The phrase 'endures forever' implies that God's loving devotion is eternal and unchanging, providing comfort and assurance to His people.
Reflection Questionsgenerated
- In what ways can I acknowledge God's loving devotion in my daily life?
- How can I encourage others to proclaim God's faithfulness?
- What does it mean for me to fear the LORD in my personal walk with Him?
- How can I better understand and appreciate the concept of God's eternal loving devotion?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this psalm to discuss God's enduring faithfulness and the importance of proclaiming His goodness.
Therefore, if one examines these matters and because of this despises whatever is held in honor among people and longs only for the divine life,Early Church Fathers on Psalms 118 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 118:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them now that fear the Lord say, that his mercy [endureth] for ever.
Read John Gill on Psalms 118 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet Israel now say, that his mercy endureth for ever. Let Israel ... the house of Aaron ... them now that fear the Lord, say ... The same division as in Psalms 115:9-11, where see note. Compare Psalms 100:4-5.
Read Robert Jamieson on Psalms 118 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Gentile proselytes, whereof there were in David’ s time, and were likely to be, greater numbers than formerly had been.
Read Matthew Poole on Psalms 118 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:4 Let them now that fear the LORD say, that his mercy [endureth] for ever.Ver. 4. Let them now that fear the Lord say] See Psalms 115:11, and observe that the psalmist beateth upon the ôï íõí (as doth also the apostle, 2 Corinthians 6:2), Now, now, now, saith he; because, for aught we know, it is now or never, today or not at all; the dead praise thee not, Psalms 6:5. That his mercy, &c.] This is the fourth time in four verses, as Psalms 136:1-26, in every one of those twenty-six verses; like as a bird that having gotten a note, recordeth it over and over.
Read John Trapp on Psalms 118 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1-4) Comp. Psalms 115:9-13, where a similar choral arrangement is found.
Read Charles John Ellicott on Psalms 118 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. That fear the Lord] All sincere penitents and genuine believers. See the notes on Psalms 115:9-11.
Read AdamClarke on Psalms 118 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. An introductory call to all Israel to join in praising Jehovah for His unfailing goodness.
Read Cambridge on Psalms 118 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them now that fear the Lord say ... - Compare Psalms 115:11. All that worship God are interested in what God has done for me. It is a manifestation of the divine character which should cheer them.
Read Albert Barnes on Psalms 118 →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
Let those who fear the LORD say, “His loving devotion endures forever.”
Now let those who fear Yahweh say that his loving kindness endures forever.
Let those who fear the LORD say, “His loving devotion endures forever.”
Let the loyal followers of the Lord say, “Yes, his loyal love endures!”
Tyndale line
Let them now that fear the LORD say, that his mercy endureth for ever.
Let them now that fear Jehovah say, That his lovingkindness endureth for ever.
Let them now that fear the LORD say, that his mercy endureth for ever.
Let them now that fear the LORD say, that his mercy endureth for ever.
Let them, that feare the Lord, nowe say, That his mercie endureth for euer.
Strictly literal
Oh let them that fear Jehovah say, that his loving-kindness [endureth] for ever.
I pray you, let those fearing Jehovah say, That, to the age [is] His kindness.
Now let those fearing YHWH say, || His kindness [is] for all time.
Let those who fear the Lord then say so; because to eternity endureth his kindness.
Let the loyal followers of Yahweh say, “His covenant faithfulness endures for ever.”
From the Latin
Thou hast commanded thy commandments to be kept most diligently.
Simplified
Let those who honor the Lord say, “His trustworthy love lasts forever.”
Let all worshippers of the Lord now say, that his mercy is unchanging for ever.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six of the seven words matched. The Dead Sea Scrolls present a similar text, but some words were supplied by an editor due to damage.
יֹֽאמְרוּ־ נָ֭א יִרְאֵ֣י יְהוָ֑ה כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יאמרו] [נא] [יראי] [יהוה] [כי] [לעולם] [חסד׳ו]
nothing on the leather here — 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 118:4
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Juss-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
יָרֵא (yare') is an adjective and verb derived from the root יָרֵא (H3372), meaning 'to fear.' It encompasses meanings such as 'afraid' and 'reverent.' The entries indicate a moral aspect to fear, suggesting a sense of reverence alongside being fearful.
יָרֵא adj. verb. v. supr. [j.df.aa] Pt.
base
H3373 יָרֵא adj. verb. v. supr. [3372] Pt.
3373 yare' yaw-ray'
from 3372; fearing; morally, reverent:--afraid, fear (-ful).
see HEBREW for 03372
יָרֵא (ya.re) — afraid.
fearing, reverent, afraid
Adj — AdjHAampc
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms