when you awaken from a deep deep deep deep slumber with our LORD and Saviour
do you find yourself amazed by the pure white bright LIGHT in your entire bedroom
I’m in this place
as you hear the heavens’ continuous song
only the pure bright white LIGHT
Christ JESUS our LORD
in deep deep slumber
in HIS arms
HIS everlasting arms
LOVE LOVE LOVE
27 The eternal God is your dwelling place,
and underneath are the everlasting arms.
The Holy Bible: English Standard Version. (2001). (Dt 33:27). Wheaton: Standard Bible Society.
From Everlasting to Everlasting
90 A PRAYER OF MOSES, THE MAN OF GOD.
1 Lord, you have been our dwelling place
in all generations.
2 Before the mountains were brought forth,
or ever you had formed the earth and the world,
from everlasting to everlasting you are God.
The Holy Bible: English Standard Version. (2001). (Ps 90:title–2). Wheaton: Standard Bible Society.
9 Because you have made the LORD your dwelling place—
the Most High, who is my refuge—
The Holy Bible: English Standard Version. (2001). (Ps 91:9). Wheaton: Standard Bible Society.
1631a עוֹלָם (ʿôlām) forever, ever, everlasting, evermore, perpetual, old, ancient, world, etc. (RSV similar in general, but substitutes “always” for “in the world” in Ps 73:12 and “eternity” for “world” in Ecc 3:11.) Probably derived from ʿālam I, “to hide,” thus pointing to what is hidden in the distant future or in the distant past. The Ugaritic cognate is ʿlm, “eternity.”
Though ʿôlām is used more than three hundred times to indicate indefinite continuance into the very distant future, the meaning of the word is not confined to the future. There are at least twenty instances where it clearly refers to the past. Such usages generally point to something that seems long ago, but rarely if ever refer to a limitless past. Thus in Deut 32:7 and Job 22:15 it may refer to the time of one’s elders. In Prov 22:28; 23:10; Jer 6:16; 18:15; 28:8 it points back somewhat farther. In Isa 58:12, 61:4; Mic 7:14; Mal 3:4, and in the Aramaic of Ezr 4:15, 19 it clearly refers to the time just before the exile. In I Sam 27:8, in Isa 51:9 and 63:9, 11 and perhaps Ezk 36:2, it refers to the events of the exodus from Egypt. In Gen 6:4 it points to the time shortly before the flood. None of these past references has in it the idea of endlessness or limitlessness, but each points to a time long before the immediate knowledge of those living. In Isa 64:3 the KJV translates the word “beginning of the world.” In Ps 73:12 and Eccl 3:11 it is translated “world,” suggesting the beginning of a usage that developed greatly in postbiblical times.
Jenni holds that its basic meaning “most distant times” can refer to either the remote past or to the future or to both as due to the fact that it does not occur independently (as a subject or as an object) but only in connection with prepositions indicating direction (min “since,” ʿad “until,” lĕ “up to”) or as an adverbial accusative of direction or finally as the modifying genitive in the construct relationship. In the latter instance ʿōlām can express by itself the whole range of meanings denoted by all the prepositions “since, until, to the most distant time”; i.e. it assumes the meaning “(unlimited, incalculable) continuance, eternity.” (THAT II, p. 230) J. Barr (Biblical Words for Time (’1969), p. 73) says, “We might therefore best state the “basic meaning” as a kind of range between ‘remotest time’ and ‘perpetuity’”. But as shown above it is sometimes used of a not-so-remote past. For the meaning of the word in its attributive use we should note the designation of the lord as ʾel ʿōlām, “The Eternal God” (Gen 21:33).
The LXX generally translates ʿōlām by aiōn which has essentially the same range of meaning. That neither the Hebrew nor the Greek word in itself contains the idea of endlessness is shown both by the fact that they sometimes refer to events or conditions that occurred at a definite point in the past, and also by the fact that sometimes it is thought desirable to repeat the word, not merely saying “forever,” but “forever and ever.”
Both words came to be used to refer to a long age or period—an idea that is sometimes expressed in English by “world.” Postbiblical Jewish writings refer to the present world of toil as hāʿōlām hazzeh and to the world to come as hāʿōlām habbāʾ.
ʿad (q.v.) has substantially the same range of meaning as ʿōlām (usually long continuance into the future, but cf. Job 20:4).
Bibliography: Snaith, Norman H., “Time in the Old Testament,” in Promise and Fulfillment, Essays Presented to Professor S. H. Hooke, ed. F. F. Bruce, Edinburgh: Clark, 1963, pp. 175–86. Jenni, E., “Das wort ʿolam im AT,” Diss, Theol. Basel 1953 ( ZAW 64:197–248; 65:1–35).
Macrae, A. A. (1999). 1631 עלם. (R. L. Harris, G. L. Archer Jr., & B. K. Waltke, Eds.)Theological Wordbook of the Old Testament. Chicago: Moody Press