King James Version
Psalms 96
13 verses with commentary
Sing to the Lord a New Song
O sing unto the LORD a new song: sing unto the LORD, all the earth.
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This verse opens with a command to sing 'a new song,' establishing immediacy and freshness in worship. The Hebrew 'shir chadash' (new song) appears repeatedly in the Psalms (Psalm 98:1, 149:1) and suggests that worship should be ever-renewed rather than stale or rote. The 'newness' may indicate songs composed for specific occasions, responses to fresh mercies, or spiritual renewal. 'Sing unto the LORD, all the earth' universalizes the call to worship - not merely Israel but 'all the earth' should worship YHWH. This universalistic vision is remarkable in an ancient context where religions were typically territorial and national. It declares that the God of Israel is the God of all creation and worthy of universal worship. The command structure creates urgency: this is not optional or leisurely but an imperative demand. The repetition 'Sing unto the LORD' emphasizes the centrality of God as the object of worship. The phrase establishes that authentic worship must be responsive to God's ongoing work ('new' song) while being offered by the entire creation ('all the earth'). This verse sets the theological tone for the entire psalm: God's sovereignty extends beyond Israel to all humanity and nature.
Sing unto the LORD, bless his name; shew forth his salvation from day to day.
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This verse specifies the content and purpose of worship, moving from the imperative to sing to the theological foundation for singing. 'Sing unto the LORD, bless his name' creates parallelism: singing and blessing are complementary acts. 'Bless his name' (Hebrew 'barechu et shemo') means to praise, honor, and magnify God's name - His revealed character and reputation. The name represents the totality of God's being as He has made Himself known. 'Shew forth his salvation from day to day' indicates that worship should declare and proclaim God's deliverance. 'Salvation' (Hebrew 'yeshuah') encompasses deliverance from enemies, distress, and ultimately spiritual rescue. The phrase 'from day to day' suggests continuous proclamation - not a one-time announcement but ongoing testimony. This verse establishes that worship is not merely emotional expression but declaration of theological truth: it tells the story of God's saving work. The movement from 'sing' to 'bless' to 'shew forth' creates an intensifying revelation: worship expresses itself through multiple forms of communication, all aimed at acknowledging and proclaiming God's character and works.
Declare his glory among the heathen, his wonders among all people.
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This verse calls for declaration of God's glory among the nations and peoples. 'Declare his glory among the heathen' uses 'glory' (Hebrew 'kabod') to describe God's manifested power, splendor, and weighty significance. 'Glory' is not abstract but visible, demonstrated in divine acts. The command to declare this 'among the heathen' (non-Israelite peoples) reflects a missionary impulse: all nations should know of God's glory. 'His wonders among all people' repeats the universal scope while shifting emphasis to 'wonders' - miraculous acts that demonstrate divine power. Throughout the Old Testament, God's wonders (Hebrew 'pele') are His mighty acts - the plagues on Egypt, the parting of the Red Sea, or the restoration of Israel. These wonders serve as signs pointing to God's character and power. This verse establishes that authentic worship cannot remain privatized or national but must overflow into testimony and witness. The progression from singing to blessing to declaring creates an expanding sphere of influence: from worship in the Temple to proclamation before all peoples. The verse's vision encompasses a universal awareness of God's glory among all humanity.
For the LORD is great, and greatly to be praised: he is to be feared above all gods.
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For the LORD is great, and greatly to be praised: he is to be feared above all gods. The conjunction "for" (ki, כִּי) grounds the call to sing a new song (vv. 1-3) in God's character: worship flows from who God is. "The LORD is great" (gadol Yahweh, גָּדוֹל יְהוָה) uses gadol (גָּדוֹל), meaning great in magnitude, power, significance, and transcendence. God's greatness isn't relative but absolute—infinitely beyond creation.
"Greatly to be praised" translates mehulal me'od (מְהֻלָּל מְאֹד)—deserving of utmost, maximal praise. The intensive me'od (מְאֹד, "exceedingly") emphasizes that no praise offered exhausts God's worthiness. "He is to be feared above all gods" (nora hu al-kol-elohim, נוֹרָא הוּא עַל־כָּל־אֱלֹהִים) uses yare (יָרֵא), meaning to fear, revere, or stand in awe. This isn't servile terror but worshipful awe before overwhelming holiness and power.
"Above all gods" acknowledges polytheistic context—not that other gods truly exist, but that false gods (idols, demons behind idols, or deified human authorities) claim worship. Yet Israel's God stands categorically above all rivals. This anticipates Paul's declaration: "there is none other God but one" (1 Corinthians 8:4) and John's vision of universal worship: "Who shall not fear thee, O Lord...for all nations shall come and worship before thee" (Revelation 15:4).
"Greatly to be praised" translates mehulal me'od (מְהֻלָּל מְאֹד)—deserving of utmost, maximal praise. The intensive me'od (מְאֹד, "exceedingly") emphasizes that no praise offered exhausts God's worthiness. "He is to be feared above all gods" (nora hu al-kol-elohim, נוֹרָא הוּא עַל־כָּל־אֱלֹהִים) uses yare (יָרֵא), meaning to fear, revere, or stand in awe. This isn't servile terror but worshipful awe before overwhelming holiness and power.
"Above all gods" acknowledges polytheistic context—not that other gods truly exist, but that false gods (idols, demons behind idols, or deified human authorities) claim worship. Yet Israel's God stands categorically above all rivals. This anticipates Paul's declaration: "there is none other God but one" (1 Corinthians 8:4) and John's vision of universal worship: "Who shall not fear thee, O Lord...for all nations shall come and worship before thee" (Revelation 15:4).
For all the gods of the nations are idols: but the LORD made the heavens.
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For all the gods of the nations are idols: but the LORD made the heavens. The psalm's polemic against idolatry reaches its climax: the so-called gods of the nations are merely elilim (אֱלִילִים), a contemptuous term meaning worthless things, nothings, or idols. The word plays on elohim (gods) but reduces them to insignificance. These gods have no reality, power, or being—they are human-crafted vanities.
"But the LORD made the heavens" (va-Yahweh shamayim asah, וַיהוָה שָׁמַיִם עָשָׂה) provides the ultimate contrast. While idols are made by human hands (Isaiah 44:9-20), Yahweh made the heavens—the cosmos itself. The verb asah (עָשָׂה, made/created) recalls Genesis 1:1: "In the beginning God created the heaven and the earth." The Creator-creature distinction is absolute: God creates; idols are created (by humans who themselves are God's creatures).
This truth demolishes idolatry's foundation. Why worship what humans made when we can worship Him who made humans? Paul echoes this in Acts 17:24-25: the God who made the world and everything in it "dwelleth not in temples made with hands; Neither is worshipped with men's hands, as though he needed any thing." Idols depend on humans; humans depend on God.
"But the LORD made the heavens" (va-Yahweh shamayim asah, וַיהוָה שָׁמַיִם עָשָׂה) provides the ultimate contrast. While idols are made by human hands (Isaiah 44:9-20), Yahweh made the heavens—the cosmos itself. The verb asah (עָשָׂה, made/created) recalls Genesis 1:1: "In the beginning God created the heaven and the earth." The Creator-creature distinction is absolute: God creates; idols are created (by humans who themselves are God's creatures).
This truth demolishes idolatry's foundation. Why worship what humans made when we can worship Him who made humans? Paul echoes this in Acts 17:24-25: the God who made the world and everything in it "dwelleth not in temples made with hands; Neither is worshipped with men's hands, as though he needed any thing." Idols depend on humans; humans depend on God.
Honour and majesty are before him: strength and beauty are in his sanctuary.
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Honour and majesty are before him: strength and beauty are in his sanctuary. This verse describes the visible manifestation of God's presence in four paired attributes. "Honour and majesty" (hod ve-hadar, הוֹד־וְהָדָר) are royal terms describing splendor, glory, and majestic dignity. Hod (הוֹד) conveys radiant splendor; hadar (הָדָר) suggests ornamental beauty and magnificence. These qualities are "before him" (lephanav, לְפָנָיו), in His presence—God's glory radiates from His being.
"Strength and beauty" (oz ve-tiph'eret, עֹז וְתִפְאֶרֶת) are parallel attributes. Oz (עֹז) means might, power, and fortitude—God's invincible strength. Tiph'eret (תִּפְאֶרֶת) means beauty, glory, or splendor—not merely aesthetic beauty but the radiance of perfect being. These dwell "in his sanctuary" (bemiqdash, בְּמִקְדָּשׁוֹ), God's dwelling place—whether the tabernacle/temple or (ultimately) His heavenly throne room.
The verse refutes pagan notions of weak gods requiring human help or ugly idols representing divine power. Israel's God combines strength with beauty, power with holiness. This anticipates John's vision of the heavenly throne room (Revelation 4-5) where God's glory, power, and beauty overwhelm all worshipers. In Christ, believers become God's sanctuary (1 Corinthians 3:16; 6:19), temples where His strength and beauty dwell.
"Strength and beauty" (oz ve-tiph'eret, עֹז וְתִפְאֶרֶת) are parallel attributes. Oz (עֹז) means might, power, and fortitude—God's invincible strength. Tiph'eret (תִּפְאֶרֶת) means beauty, glory, or splendor—not merely aesthetic beauty but the radiance of perfect being. These dwell "in his sanctuary" (bemiqdash, בְּמִקְדָּשׁוֹ), God's dwelling place—whether the tabernacle/temple or (ultimately) His heavenly throne room.
The verse refutes pagan notions of weak gods requiring human help or ugly idols representing divine power. Israel's God combines strength with beauty, power with holiness. This anticipates John's vision of the heavenly throne room (Revelation 4-5) where God's glory, power, and beauty overwhelm all worshipers. In Christ, believers become God's sanctuary (1 Corinthians 3:16; 6:19), temples where His strength and beauty dwell.
Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.
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Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength. The psalm shifts from description (vv. 4-6) to exhortation: "Give unto the LORD" (havu la-Yahweh, הָבוּ לַיהוָה) is repeated three times (here twice, again in v. 8), creating liturgical rhythm. "Give" (yahav, יָהַב) means to offer, ascribe, or attribute. We don't give God glory He lacks but acknowledge the glory He possesses.
"O ye kindreds of the people" (mishpechot ammim, מִשְׁפְּחוֹת עַמִּים) addresses family groups, clans, tribes, and nations—the whole human family. The plural "peoples" indicates all ethnic groups, not just Israel. This universal scope anticipates the Great Commission: "Go ye therefore, and teach all nations" (Matthew 28:19) and Revelation's vision: "a great multitude...of all nations, and kindreds, and people, and tongues" worshiping God (Revelation 7:9).
"Glory and strength" (kavod va-oz, כָּבוֹד וָעֹז) are the attributes to be ascribed. Kavod (כָּבוֹד) means weightiness, significance, honor, and glory—God's inherent worth. Oz (עֹז) means strength and might. To give God glory and strength is to publicly acknowledge His supreme worth and power, refusing to attribute these to idols, humans, or chance.
"O ye kindreds of the people" (mishpechot ammim, מִשְׁפְּחוֹת עַמִּים) addresses family groups, clans, tribes, and nations—the whole human family. The plural "peoples" indicates all ethnic groups, not just Israel. This universal scope anticipates the Great Commission: "Go ye therefore, and teach all nations" (Matthew 28:19) and Revelation's vision: "a great multitude...of all nations, and kindreds, and people, and tongues" worshiping God (Revelation 7:9).
"Glory and strength" (kavod va-oz, כָּבוֹד וָעֹז) are the attributes to be ascribed. Kavod (כָּבוֹד) means weightiness, significance, honor, and glory—God's inherent worth. Oz (עֹז) means strength and might. To give God glory and strength is to publicly acknowledge His supreme worth and power, refusing to attribute these to idols, humans, or chance.
Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. due: Heb. of his name
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This verse focuses on the Temple worship context and the right ordering of honor and offerings. 'Give unto the LORD the glory due unto his name' commands the giving of honor that corresponds to God's character and achievements. 'Glory due unto his name' suggests that God deserves honor commensurate with who He is - complete and full. This is not excessive flattery but accurate acknowledgment. 'Bring an offering, and come into his courts' specifies the concrete expression of this honor through Temple sacrifice and worship. The 'courts' refer to the Temple precincts, the outer courts where people gathered for worship. Bringing an offering demonstrates obedience and devotion - the sacrifice represents the worshipper, offered in acknowledgment of God's lordship. This verse acknowledges the integral connection between internal homage and external ritual action. One cannot truly acknowledge God's glory without expressing it through concrete offerings and corporate worship. The verse moves from theological principle ('glory due') to practical action ('bring an offering') to corporate participation ('come into his courts'). This integration of belief and practice, private acknowledgment and public worship, characterizes authentic faith.
O worship the LORD in the beauty of holiness: fear before him, all the earth. in the: or, in the glorious sanctuary
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O worship the LORD in the beauty of holiness: fear before him, all the earth. The psalmist summons universal worship with two imperatives. "Worship" (hishtachavu, הִשְׁתַּחֲווּ) comes from shachah (שָׁחָה), meaning to bow down, prostrate oneself—physical expression of reverence and submission. True worship involves the body, not merely internal affection or intellectual assent.
"In the beauty of holiness" (behadrat-qodesh, בְּהַדְרַת־קֹדֶשׁ) is a rich phrase. Hadrah (הֲדָרָה) means beauty, splendor, or majesty; qodesh (קֹדֶשׁ) means holiness, set-apartness, sacred purity. The phrase could mean: (1) worship in holy splendor/sacred attire, (2) worship characterized by holiness, or (3) worship God who is beautifully holy. All three senses converge: genuine worship of the Holy One requires worshipers approaching in holiness, arrayed in the beauty of righteousness.
"Fear before him, all the earth" (chilu mipanav kol-ha'arets, חִילוּ מִפָּנָיו כָּל־הָאָרֶץ) uses chul (חוּל), meaning to tremble, be in anguish, or writhe—response to overwhelming divine presence. This fear isn't terror driving people away but awe drawing them near in worship. Revelation depicts this fear: creatures around God's throne cry "Holy, holy, holy" (Revelation 4:8), and redeemed multitudes fall before Him (Revelation 7:11).
"In the beauty of holiness" (behadrat-qodesh, בְּהַדְרַת־קֹדֶשׁ) is a rich phrase. Hadrah (הֲדָרָה) means beauty, splendor, or majesty; qodesh (קֹדֶשׁ) means holiness, set-apartness, sacred purity. The phrase could mean: (1) worship in holy splendor/sacred attire, (2) worship characterized by holiness, or (3) worship God who is beautifully holy. All three senses converge: genuine worship of the Holy One requires worshipers approaching in holiness, arrayed in the beauty of righteousness.
"Fear before him, all the earth" (chilu mipanav kol-ha'arets, חִילוּ מִפָּנָיו כָּל־הָאָרֶץ) uses chul (חוּל), meaning to tremble, be in anguish, or writhe—response to overwhelming divine presence. This fear isn't terror driving people away but awe drawing them near in worship. Revelation depicts this fear: creatures around God's throne cry "Holy, holy, holy" (Revelation 4:8), and redeemed multitudes fall before Him (Revelation 7:11).
Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.
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This verse contains a declaration meant to be proclaimed among the nations, establishing God's cosmic authority and just governance. 'Say among the heathen that the LORD reigneth' commands a proclamation: the nations should hear and understand that YHWH, not their gods and not human authorities, truly reigns. 'The LORD reigneth' (Hebrew 'Adonai malach') is a declaration of God's kingship - His active rule and authority over all creation. The continuation 'the world also shall be established that it shall not be moved' indicates that God's reign brings stability and justice to the cosmos and to human society. The word 'established' (Hebrew 'kun') suggests God secures, stabilizes, or makes firm. Without God's righteous rule, the world would be chaotic and unstable. This verse asserts that recognition of God's kingship is not merely spiritual sentiment but foundational to cosmic order and justice. The proclamation to 'the heathen' reiterates the universal scope: all nations should acknowledge this reality. This declaration would have been countercultural - rulers of the ancient world, whether Egyptian pharaohs or Babylonian kings, claimed to embody divine authority. To declare that YHWH alone truly reigns was to challenge all earthly power structures.
Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. the fulness: or, all it containeth
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Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. This verse personifies all creation as participants in universal worship. The imperatives summon cosmic celebration: "Let the heavens rejoice" (yismechu ha-shamayim, יִשְׂמְחוּ הַשָּׁמַיִם) uses samach (שָׂמַח), to rejoice or be glad. The heavens—sky, celestial realm, perhaps angelic hosts—are called to joy.
"Let the earth be glad" (vtagel ha'arets, וְתָגֵל הָאָרֶץ) employs gil (גִּיל), meaning to exult, rejoice exceedingly, or spin around in joy. If the heavens rejoice, the earth must respond with corresponding gladness. "Let the sea roar" (yir'am hayam, יִרְעַם הַיָּם) uses ra'am (רָעַם), to thunder or roar—the ocean's mighty voice contributes to the cosmic hymn. "And the fulness thereof" (umlo'o, וּמְלֹאוֹ) includes everything filling the sea—marine life, ships, islands—all joining the chorus.
This passage anticipates Romans 8:19-22, where creation groans awaiting redemption but will be liberated into glorious freedom when God's children are revealed. Creation's joy in Psalm 96 celebrates God's kingship (v. 10) and righteous judgment (v. 13). When Christ returns, creation itself will be renewed, and the new heavens and new earth will echo with perpetual praise (Revelation 21:1).
"Let the earth be glad" (vtagel ha'arets, וְתָגֵל הָאָרֶץ) employs gil (גִּיל), meaning to exult, rejoice exceedingly, or spin around in joy. If the heavens rejoice, the earth must respond with corresponding gladness. "Let the sea roar" (yir'am hayam, יִרְעַם הַיָּם) uses ra'am (רָעַם), to thunder or roar—the ocean's mighty voice contributes to the cosmic hymn. "And the fulness thereof" (umlo'o, וּמְלֹאוֹ) includes everything filling the sea—marine life, ships, islands—all joining the chorus.
This passage anticipates Romans 8:19-22, where creation groans awaiting redemption but will be liberated into glorious freedom when God's children are revealed. Creation's joy in Psalm 96 celebrates God's kingship (v. 10) and righteous judgment (v. 13). When Christ returns, creation itself will be renewed, and the new heavens and new earth will echo with perpetual praise (Revelation 21:1).
Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice
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Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice Continuing creation's chorus, this verse summons agricultural fields and forests to jubilation. "Let the field be joyful" (ya'alots sadai, יַעֲלֹץ שָׂדַי) uses alats (עָלַץ), meaning to exult or rejoice triumphantly. Sadeh (שָׂדֶה, field) refers to cultivated land—humanity's provision through agriculture joins the cosmic praise.
"And all that is therein" (vekhol-asher-bo, וְכָל־אֲשֶׁר־בּוֹ) includes crops, livestock, and wild creatures inhabiting fields. Nothing is excluded from worship. "Then shall all the trees of the wood rejoice" (az yerannenu kol-atsei ya'ar, אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר) uses ranan (רָנַן), meaning to shout for joy, sing, or cry out—exuberant celebration. The trees' rejoicing anticipates Isaiah 55:12: "the trees of the field shall clap their hands."
This vision corrects modern materialism that treats nature as mere resource for exploitation. Creation isn't dead matter but God's living workmanship, designed to glorify Him. Believers are called to creation care, not because nature is divine (pantheism) but because it belongs to and praises our Creator. When Christ returns to judge the earth (v. 13), He will restore creation to its original purpose: reflecting God's glory.
"And all that is therein" (vekhol-asher-bo, וְכָל־אֲשֶׁר־בּוֹ) includes crops, livestock, and wild creatures inhabiting fields. Nothing is excluded from worship. "Then shall all the trees of the wood rejoice" (az yerannenu kol-atsei ya'ar, אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר) uses ranan (רָנַן), meaning to shout for joy, sing, or cry out—exuberant celebration. The trees' rejoicing anticipates Isaiah 55:12: "the trees of the field shall clap their hands."
This vision corrects modern materialism that treats nature as mere resource for exploitation. Creation isn't dead matter but God's living workmanship, designed to glorify Him. Believers are called to creation care, not because nature is divine (pantheism) but because it belongs to and praises our Creator. When Christ returns to judge the earth (v. 13), He will restore creation to its original purpose: reflecting God's glory.
Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.
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This closing verse of Psalm 96 presents God in the role of cosmic judge, establishing the ultimate vindication of His justice. 'Before the LORD: for he cometh, for he cometh to judge the earth' announces God's coming as judge. The repetition 'for he cometh, for he cometh' emphasizes certainty and imminence - the coming is sure and perhaps near. God comes 'to judge the earth' - to exercise righteous judgment over all creation. 'He shall judge the world with righteousness, and the people with his truth' specifies the character of God's judgment: it is righteous (just, proper, aligned with moral law) and truthful (based on reality, not deception). The parallel structure creates a cosmic scope: both 'world' and 'people' are subject to judgment, both according to God's justice and truth. This verse provides eschatological perspective - it reminds worshippers that earthly injustices will not persist forever. God's future judgment will vindicate His righteousness and punish rebellion. The movement of the psalm culminates here: from worship and witness (earlier verses) to the assurance of final judgment. This provides theological foundation for hopeful faith: despite current injustices, God will ultimately establish righteous rule.