Psalms 89:1 — Word Study
WLCחַֽסְדֵ֣י יְ֭הוָה עוֹלָ֣ם אָשִׁ֑ירָה לְדֹ֥ר וָדֹ֓ר׀ אוֹדִ֖יעַ אֱמוּנָתְךָ֣ בְּפִֽי׃
BSAA Maskilmaskîyl of EthanʼÊythân the EzrahiteʼEzrâchîy
| Greek | English | Parsing |
|---|---|---|
| חַֽסְדֵ֣י | [the] covenant loyalti of | Noun common, masculine plural construct |
| יְ֭הוָה | Yahweh | Noun proper |
| עוֹלָ֣ם | forever | Noun common, masculine singular absolute |
| אָשִׁ֑ירָה | I will sing | Verb, Qal, infinitive construct first person common singular |
| לְדֹ֥ר | to a generation | Preposition, noun common masculine singular absolute |
| וָדֹ֓ר׀ | and a generation | Conjunction, noun common masculine singular absolute |
| אוֹדִ֖יעַ | I will make known | Verb, Hiphil, imperfect first person common singular |
| אֱמוּנָתְךָ֣ | faithfulness your | Noun common feminine singular construct, suffix |
| בְּפִֽי׃ | with mouth my | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will sing of the loving devotion of the LORD forever; with my mouth I will proclaim Your faithfulness to all generations. |
| KJV | I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations. |
| ASV | I will sing of the lovingkindness of Jehovah for ever: With my mouth will I make known thy faithfulness to all generations. |
| YLT | An instruction, by Ethan the Ezrahite. Of the kind acts of Jehovah, to the age I sing, To all generations I make known Thy faithfulness with my mouth, |
| WEB | I will sing of the loving kindness of Yahweh forever. With my mouth, I will make known your faithfulness to all generations. |
| BBE | My song will be of the mercies of the Lord for ever: with my mouth will I make his faith clear to all generations. |
Where they part company is אוֹדִ֖יעַ — see How Translations Differ.
The verse consists of a main clause followed by a prepositional phrase and another main clause, showing a clear structure in the psalmist's declaration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהַ
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 89:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Song of God's Loving Devotiongenerated
Psalm 89:1 expresses the psalmist's resolve to sing joyfully about the loving devotion of the LORD, which reflects God's mercy and kindness. This psalm emphasizes the importance of proclaiming God's faithfulness to all generations, highlighting the enduring nature of His promises and character. The subsequent verses further elaborate on God's eternal faithfulness and the covenant made with David, underscoring the significance of God's commitment to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 4:31 | He was wiser than all men—wiser than Ethan the Ezrahite, and wiser than Heman, Calcol, and Darda, the sons of Mahol. And his fame spread throughout the surrounding nations. |
| 2 | 1 Chronicles 2:6 | The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara —five in all. |
| 3 | Psalm 86:12–13 | I will praise You, O Lord my God, with all my heart; I will glorify Your name forever. |
| 4 | Psalm 101:1 | I will sing of Your loving devotion and justice; to You, O LORD, I will sing praises. |
| 5 | Psalm 106:1 | Hallelujah! Give thanks to the LORD, for He is good; His loving devotion endures forever. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — חַֽסְדֵ֣י, chas.Deigenerated
The word 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. The psalmist uses this term to highlight the covenant loyalty of God, emphasizing His steadfast love and commitment to His people.
In this context, חַֽסְדֵ֣י is in the masculine plural construct form, indicating a collective expression of God's loving actions. The psalmist's choice of this word sets the tone for the worshipful declaration that follows, as he commits to singing of God's mercies forever.
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 finite verb אָשִׁ֑ירָה, I will sing, governs the verse, with a noun phrase and two prepositional phrases hanging off it. The structure emphasizes the psalmist's commitment to praise God and to declare His faithfulness.
The sentence begins with the subject's action of singing, followed by the object of that singing — God's loving devotion — and concludes with the proclamation of His faithfulness, indicating a flow from personal expression to communal declaration.
Septuagint Backgroundgenerated
The Septuagint translates חַֽסְדֵ֣י as συνέσεως (syneseōs), which conveys a sense of understanding or comprehension, suggesting a broader interpretation of God's lovingkindness as something that can be grasped and shared.
This choice reflects a widening of the original Hebrew meaning, focusing not just on the act of kindness but also on the understanding of its implications for the community of believers.
In plain words — the whole versegenerated
Psalm 89:1 expresses the psalmist's intention to sing about the loving devotion of the LORD forever and to proclaim His faithfulness to all generations. This verse highlights the importance of remembering and sharing God's kindness and reliability in our lives.
Frequently Asked Questionsgenerated
The psalmist refers to God's steadfast love and mercy, which are central to His character and relationship with His people.
Proclaiming God's faithfulness helps to remind the community of His promises and encourages others to trust in Him.
We can express our praise through worship, prayer, and sharing testimonies of God's goodness in our lives.
It means to pass on the knowledge of God's reliability and promises to future generations, ensuring they understand His character.
Reflection Questionsgenerated
- How can I incorporate singing or praising God into my daily life?
- In what ways have I experienced God's loving devotion personally?
- How can I share the stories of God's faithfulness with others?
- What does it mean to me to proclaim God's faithfulness to my generation?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine and Theodoret reference this psalm to discuss God's faithfulness and the prophetic vision of the psalmist.
Understand, beloved, this Psalm, which I am about to explain, by the grace of God, of our hope in the Lord Jesus Christ, and be of good cheer, because He who promised, will fulfil all, as He has fulfilled much: for it is not our own merit,Early Church Fathers on Psalms 89 →
Orthodoxos: Listen now how the prophet praises God at the very beginning of the psalm. He saw with his prophetic eyes the future iniquity of his people and the captivity that was in consequence foredoomed;Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will sing of the mercies of the Lord for ever,.... Both temporal and spiritual, especially the latter, in which there is a large display of the rich and abundant mercy of God, from whence they are
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations. Psalms 89:1-52.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 89 THE This Psalm manifestly treats of the declining and calamitous time and state of the house and kingdom of David, either, first, in Rehoboam’ s reign, as a late judicious interpreter conceives; to which those expressions, , do not agree; or rather, secondly, in or about the time of tim Babylonish captivity. Either, first, he who is mentioned . And then the Psalm is prophetical of things to come; which yet, after the manner of the prophets, he represents as present. And this prophetical Psalm might be left upon record as a cordial for David’ s family in their future distresses, which Ethan by the Spirit of prophecy foresaw. Or, secondly, Some other person of the same name, and…
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:1 « Maschil of Ethan the Ezrahite. » I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.Maschil of Ethan the Ezrahite] Who having out lived Solomon, and seen both the defection of the ten tribes from the house of David, and the woeful work made by Shishak, king of Egypt, in the kingdom of Judah, 2 Chronicles 12:1-9 composed this psalm (as it may seem), and left it for an eruditive or instruction to all succeeding ages what to do in such dismal changes and concussions. That Jewish doctor mentioned by Aben Ezra was more ignorent than wise, who would neither read nor hear this psalm, Quia videtur dura de Deo proferre…
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) I will sing.—This lyric purpose soon loses itself in a dirge. For ever.—The Hebrew (‘ôlam) has properly neither the abstract idea of negation of time, nor the concrete (Christian) idea of eternity, but implies indefiniteness, and looks either backwards or forwards. With my mouth—i.e., aloud, or loudly.
Read Charles John Ellicott on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXXIX The psalmist shows God's great mercy to the house of David, and the promises which he had given to it of support and perpetuity, 1-37; complains that, notwithstanding these promises, the kingdom of Judah is overthrown, and the royal family nearly ruined, 38-45; and earnestly prays for their restoration, 46-52. NOTES ON PSALM LXXXIX It is most probable that this Psalm was composed during the captivity. Of Ethan and Heman we have already seen something in the introduction to the preceding Psalm; Psalms 88:1 see also the parallel places in the margin. The title should probably be translated, - To give instruction to Ethan the Ezrahite. The Chaldee has, "A good instruction…
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. The Psalmist states his theme: the lovingkindness and faithfulness of Jehovah, which he is persuaded can never fail; and the promise of eternal dominion to the house of David.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleI will sing of the mercies of the Lord for ever - Particularly how the “mercy” was manifested in the promise made to David; the solemn covenant made with him in respect to the perpetuity of his throne.
Read Albert Barnes on Psalms 89 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I will sing of the loving devotion of the LORD forever; with my mouth I will proclaim Your faithfulness to all generations.
I will sing of the loving kindness of Yahweh forever. With my mouth, I will make known your faithfulness to all generations.
A Maskil of Ethan the Ezrahite. I will sing of the loving devotion of the LORD forever; with my mouth I will proclaim Your faithfulness to all generations.
I will sing continually about the Lord’s faithful deeds; to future generations I will proclaim your faithfulness.
Tyndale line
I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.
I will sing of the lovingkindness of Jehovah for ever: With my mouth will I make known thy faithfulness to all generations.
I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.
Maschil of Ethan the Ezrahite. I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.
A Psalme to give instruction, of Ethan the Ezrahite. I will sing the mercies of the Lord for euer: with my mouth will I declare thy trueth from generation to generation.
Strictly literal
I will sing of the loving-kindness of Jehovah for ever; with my mouth will I make known thy faithfulness from generation to generation.
An instruction, by Ethan the Ezrahite. Of the kind acts of Jehovah, to the age I sing, To all generations I make known Thy faithfulness with my mouth,
AN INSTRUCTION OF ETHAN THE EZRAHITE. Of the kind acts of YHWH, I sing for all time, || From generation to generation I make known Your faithfulness with my mouth,
“A Maskil of Ethan the Ezrachite.” (89:2) The kindnesses of the Lord will I for ever sing: from generation to generation will I make known thy faithfulness with my mouth.
I will sing of Yahweh's acts of covenant faithfulness forever. I will proclaim your truthfulness to future generations.
From the Latin
A prayer of Moses the man of God. Lord, thou hast been our refuge from generation to generation.
Simplified
I will sing of the Lord's trustworthy love forever; I will tell all generations of your faithfulness.
My song will be of the mercies of the Lord for ever: with my mouth will I make his faith clear to all generations.
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 show agreement in the overall message of the verse, though only four of the nine words match directly. The Septuagint's rendering suggests a different emphasis in its interpretation of God's lovingkindness.
חַֽסְדֵ֣י יְ֭הוָה עוֹלָ֣ם אָשִׁ֑ירָה לְדֹ֥ר וָדֹ֓ר׀ אוֹדִ֖יעַ אֱמוּנָתְךָ֣ בְּפִֽי׃
4 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 89:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
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…
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
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
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…
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
The Hebrew word אֱמוּנָה (*emuwnah*) is built from the root of H529, indicating concepts of firmness and steadfastness. It encompasses meanings such as fidelity, trust, and stability. The entries consistently highlight its moral implications, particularly in relation to faithfulness.
אֱמוּנָה n.f. firmness, steadfastness, fidelity
lit. firmness, steadiness
steadfastness
faithfulness, trust
base
H530 אֱמוּנָה firmness, steadfastness, fidelity . lit. firmness, steadiness
. steadfastness
. faithfulness, trust
530 'emuwnah em-oo-naw'); or (shortened) >emunah {em-oo-naw'
feminine of 529; literally firmness; figuratively security;
morally fidelity:--faith(-ful, -ly, -ness, (man)), set
office, stability, steady, truly, truth, verily.
see HEBREW for 0529
אֱמוּנָה (e.mu.nah) — faithfulness.
firmness, fidelity, steadfastness, steadiness
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs