King James Version
Psalms 117
2 verses with commentary
Praise the Lord, All Nations
O praise the LORD, all ye nations: praise him, all ye people.
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O praise the LORD, all ye nations: praise him, all ye people. Psalm 117 is Scripture's shortest chapter—only two verses—yet it contains the Bible's most expansive worship invitation: all nations, all peoples called to praise Israel's God. This tiny psalm anticipates gospel's universal reach centuries before Christ's Great Commission.
"O praise" (הַלְלוּ/halelu) is imperative plural of halal, meaning to praise, celebrate, boast in, make a show of. This isn't private, internal appreciation but vocal, visible, exuberant celebration. The imperative indicates command, not suggestion. Praise isn't optional response to God's character but appropriate, necessary, commanded response. The verb form calls for immediate, active, ongoing praise.
"The LORD" (אֶת־יְהוָה/et-Yahweh) uses Israel's covenant name for God with direct object marker et. This is remarkable: Gentile nations are commanded to praise Yahweh—not generic deity, not their own gods, but Israel's covenant God. This assumes Yahweh's sovereignty extends beyond Israel to all nations. He isn't merely Israel's tribal deity but universal Creator and King deserving universal worship.
"All ye nations" (כָּל־הַגּוֹיִם/kol-hagoyim) explicitly addresses Gentiles. Goyim means nations, peoples, Gentiles—non-Israelite ethnicities. The comprehensive "all" allows no exceptions. Not just friendly nations or culturally similar peoples but ALL nations—enemies and allies, distant and near, known and unknown. This universal scope anticipates Revelation's vision: "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues" worshiping before God's throne (Revelation 7:9).
"Praise him" (שַׁבְּחוּהוּ/shavchuhu) uses different verb—shabach, meaning commend, praise, proclaim. While halal emphasizes celebration, shabach emphasizes proclamation, declaration, public testimony. Together they paint complete picture: celebrate God enthusiastically and proclaim His worth publicly.
"All ye people" (כָּל־הָאֻמִּים/kol-ha'umim) intensifies and parallels the previous phrase. Le'om means people, nation, tribe, community—emphasizing population groups. The parallelism drives home the point: absolutely every people group should praise Yahweh. No ethnic group, cultural identity, or national affiliation exempts anyone from this worship obligation and privilege.
"O praise" (הַלְלוּ/halelu) is imperative plural of halal, meaning to praise, celebrate, boast in, make a show of. This isn't private, internal appreciation but vocal, visible, exuberant celebration. The imperative indicates command, not suggestion. Praise isn't optional response to God's character but appropriate, necessary, commanded response. The verb form calls for immediate, active, ongoing praise.
"The LORD" (אֶת־יְהוָה/et-Yahweh) uses Israel's covenant name for God with direct object marker et. This is remarkable: Gentile nations are commanded to praise Yahweh—not generic deity, not their own gods, but Israel's covenant God. This assumes Yahweh's sovereignty extends beyond Israel to all nations. He isn't merely Israel's tribal deity but universal Creator and King deserving universal worship.
"All ye nations" (כָּל־הַגּוֹיִם/kol-hagoyim) explicitly addresses Gentiles. Goyim means nations, peoples, Gentiles—non-Israelite ethnicities. The comprehensive "all" allows no exceptions. Not just friendly nations or culturally similar peoples but ALL nations—enemies and allies, distant and near, known and unknown. This universal scope anticipates Revelation's vision: "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues" worshiping before God's throne (Revelation 7:9).
"Praise him" (שַׁבְּחוּהוּ/shavchuhu) uses different verb—shabach, meaning commend, praise, proclaim. While halal emphasizes celebration, shabach emphasizes proclamation, declaration, public testimony. Together they paint complete picture: celebrate God enthusiastically and proclaim His worth publicly.
"All ye people" (כָּל־הָאֻמִּים/kol-ha'umim) intensifies and parallels the previous phrase. Le'om means people, nation, tribe, community—emphasizing population groups. The parallelism drives home the point: absolutely every people group should praise Yahweh. No ethnic group, cultural identity, or national affiliation exempts anyone from this worship obligation and privilege.
For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.
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For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD. This concluding verse provides the basis for universal praise called for in verse 1. Nations should praise Yahweh because His merciful kindness extends to all and His truth endures eternally. The psalm ends where most begin—with exuberant "Hallelujah!"
"For" (כִּי/ki) is causal conjunction providing reason for preceding command. Why should all nations praise the LORD? Not arbitrary demand but reasonable response to demonstrated divine character. The word signals: here's the evidence justifying universal worship.
"His merciful kindness" (חַסְדּוֹ/chasdo) uses the untranslatable Hebrew word chesed—covenant love, loyal love, steadfast kindness, faithful mercy. KJV's "merciful kindness" attempts capturing chesed's richness. This isn't sentimental tolerance or emotional affection but committed, covenant loyalty—God's unwavering devotion to His people despite their unfaithfulness. Chesed appears over 250 times in Old Testament, often translated "mercy," "lovingkindness," "steadfast love."
"Is great toward us" (גָבַר עָלֵינוּ/gavar aleinu) uses gavar (be strong, prevail, be mighty). God's chesed isn't weak sentiment but mighty force prevailing over human sin, rebellion, and failure. The preposition "toward us" emphasizes direction—God's covenant love flows toward His people, directed at us, applied to us, benefiting us. The "us" likely refers to Israel but extends through gospel to all believers (Galatians 3:29).
"And the truth of the LORD" (וֶאֱמֶת־יְהוָה/ve'emet-Yahweh) adds second reason for praise. Emet means truth, faithfulness, reliability, trustworthiness. God's truth indicates His absolute faithfulness to promises, consistency of character, and reliability of word. What He promises, He performs; what He speaks proves true; His character never changes. This truth contrasts pagan gods' capriciousness and human leaders' unreliability.
"Endureth for ever" (לְעוֹלָם/le'olam) emphasizes eternal duration. Olam means forever, eternity, perpetuity, everlasting. God's truth doesn't fluctuate with circumstances, evolve with culture, or expire with time. It remains constant, reliable, trustworthy throughout all generations, all ages, all eternity. Psalm 119:89 declares: "For ever, O LORD, thy word is settled in heaven." Isaiah 40:8: "The grass withereth, the flower fadeth: but the word of our God shall stand for ever."
"Praise ye the LORD" (הַלְלוּ־יָהּ/Halelu-Yah) concludes with famous exclamation—"Hallelujah!" This compound word joins imperative "praise" with shortened divine name "Yah" (from Yahweh). It brackets Egyptian Hallel (Psalms 113-118), appearing at multiple psalms' conclusions. This exclamation transcends language barriers, cultures, and generations—universal church's common cry of worship. Revelation employs it repeatedly in heaven's worship scenes (Revelation 19:1-6).
"For" (כִּי/ki) is causal conjunction providing reason for preceding command. Why should all nations praise the LORD? Not arbitrary demand but reasonable response to demonstrated divine character. The word signals: here's the evidence justifying universal worship.
"His merciful kindness" (חַסְדּוֹ/chasdo) uses the untranslatable Hebrew word chesed—covenant love, loyal love, steadfast kindness, faithful mercy. KJV's "merciful kindness" attempts capturing chesed's richness. This isn't sentimental tolerance or emotional affection but committed, covenant loyalty—God's unwavering devotion to His people despite their unfaithfulness. Chesed appears over 250 times in Old Testament, often translated "mercy," "lovingkindness," "steadfast love."
"Is great toward us" (גָבַר עָלֵינוּ/gavar aleinu) uses gavar (be strong, prevail, be mighty). God's chesed isn't weak sentiment but mighty force prevailing over human sin, rebellion, and failure. The preposition "toward us" emphasizes direction—God's covenant love flows toward His people, directed at us, applied to us, benefiting us. The "us" likely refers to Israel but extends through gospel to all believers (Galatians 3:29).
"And the truth of the LORD" (וֶאֱמֶת־יְהוָה/ve'emet-Yahweh) adds second reason for praise. Emet means truth, faithfulness, reliability, trustworthiness. God's truth indicates His absolute faithfulness to promises, consistency of character, and reliability of word. What He promises, He performs; what He speaks proves true; His character never changes. This truth contrasts pagan gods' capriciousness and human leaders' unreliability.
"Endureth for ever" (לְעוֹלָם/le'olam) emphasizes eternal duration. Olam means forever, eternity, perpetuity, everlasting. God's truth doesn't fluctuate with circumstances, evolve with culture, or expire with time. It remains constant, reliable, trustworthy throughout all generations, all ages, all eternity. Psalm 119:89 declares: "For ever, O LORD, thy word is settled in heaven." Isaiah 40:8: "The grass withereth, the flower fadeth: but the word of our God shall stand for ever."
"Praise ye the LORD" (הַלְלוּ־יָהּ/Halelu-Yah) concludes with famous exclamation—"Hallelujah!" This compound word joins imperative "praise" with shortened divine name "Yah" (from Yahweh). It brackets Egyptian Hallel (Psalms 113-118), appearing at multiple psalms' conclusions. This exclamation transcends language barriers, cultures, and generations—universal church's common cry of worship. Revelation employs it repeatedly in heaven's worship scenes (Revelation 19:1-6).