King James Version

What Does Psalms 29:1 Mean?

Psalms 29:1 in the King James Version says “A Psalm of David. Give unto the LORD, O ye mighty , give unto the LORD glory and strength. ye mighty: Heb. ye sons of th...” — study this verse from Psalms chapter 29 with commentary, cross-references, and original Hebrew word analysis.

“A Psalm of David. Give unto the LORD, O ye mighty , give unto the LORD glory and strength. ye mighty: Heb. ye sons of the mighty”

Psalms 29:1 · KJV

Strength

Context

1

A Psalm of David. Give unto the LORD, O ye mighty , give unto the LORD glory and strength. ye mighty: Heb. ye sons of the mighty

2

Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. the glory: Heb. the honour of his name in: or, in his glorious sanctuary

3

The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters. many: or, great

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Commentary

KJV Study Commentary
Give unto the LORD, O ye mighty, give unto the LORD glory and strength. Psalm 29 opens with thunderous call to worship directed to "the mighty"—a phrase of interpretative significance. This psalm celebrates God's voice in the storm, moving from heavenly worship (v.1-2) through cosmic display (v.3-9) to God's eternal reign (v.10-11).

"Give unto the LORD" (הָבוּ לַיהוָה/havu laYahweh) uses the imperative form of yahav (to give, ascribe, render). The repetition—"give unto the LORD" appears three times in verses 1-2—creates liturgical rhythm suggesting corporate worship. This isn't giving God something He lacks but ascribing recognition, declaring what is rightfully His. We don't make God glorious; we acknowledge His glory.

"O ye mighty" (בְּנֵי אֵלִים/benei elim) literally means "sons of gods" or "sons of the mighty ones." Interpretation varies: (1) Angelic beings (heavenly council of divine beings serving God), (2) Human rulers/nobles (powerful earthly leaders), or (3) Pagan deities (challenged to acknowledge Yahweh's supremacy). The angelic interpretation fits best contextually—Psalm 89:6-7 uses similar language for heavenly council, Job 1:6 mentions "sons of God" (angels), and Psalm 103:20 calls angels "mighty ones." The psalm summons celestial beings to worship before describing God's powerful voice in creation.

"Give unto the LORD glory" (הָבוּ לַיהוָה כָּבוֹד/havu laYahweh kavod) calls for recognition of divine glory. Kavod means weight, heaviness, glory, honor, significance. God's glory encompasses His essential nature, revealed character, manifest presence. Isaiah's vision shows seraphim crying "Holy, holy, holy is the LORD of hosts: the whole earth is full of his glory" (Isaiah 6:3). Glory isn't earned but intrinsic to God's being; worship acknowledges this reality.

"And strength" (וָעֹז/va'oz) adds might and power. Oz means strength, power, might. This doublet—glory and strength—encompasses God's essential attributes (glory) and expressed power (strength). Revelation 4:11 echoes this: "Thou art worthy, O Lord, to receive glory and honour and power." The psalm's subsequent verses demonstrate this strength through God's voice commanding creation.

The call to worship establishes the psalm's theme: God's powerful voice revealing His glory. The sevenfold repetition of "the voice of the LORD" (v.3-9) demonstrates His sovereign power over creation, leading to concluding affirmation of His eternal kingship (v.10-11).

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Historical & Cultural Context

Psalm 29, attributed to David, may have originated in response to a violent thunderstorm. Ancient peoples attributed thunder to deities—Baal in Canaanite religion, Zeus/Jupiter in Greco-Roman mythology. This psalm asserts Yahweh's supremacy over natural phenomena, declaring the storm reveals His voice, not competing deities'.

If "sons of the mighty" refers to heavenly beings, this reflects ancient Near Eastern concepts of divine council—assembly of celestial beings serving the supreme deity. Canaanite texts describe El presiding over council of gods. Biblical texts demythologize this: there's one God (Yahweh), and heavenly beings are His created servants, not independent deities. Deuteronomy 32:8 (LXX) mentions "angels of God"; Job 1-2 shows Satan among "sons of God" reporting to Yahweh; 1 Kings 22:19 depicts prophetic vision of heavenly council. These texts present Yahweh as supreme King over all heavenly powers.

The geographical references in verses 5-6 (Lebanon, Sirion/Hermon) indicate storm moving from north to south—typical pattern in Palestinian meteorology. Winter storms brought rain from Mediterranean, moving across Lebanon's mountains (famous cedar forests) past Mount Hermon (called Sirion by Sidonians, Deuteronomy 3:9), through wilderness of Kadesh, affecting even southern regions. David may have composed this after witnessing such a storm's awesome power.

For Israel surrounded by Baal-worshiping Canaanites who attributed fertility, rain, and storms to Baal, this psalm polemically asserts: Yahweh controls weather, not Baal. The storm's voice is God's voice. Baal was called "rider of the clouds"; this psalm declares Yahweh "sitteth upon the flood" (v.10). Elijah's confrontation on Carmel (1 Kings 18) demonstrated the same truth—Yahweh, not Baal, controls rain and fire.

Early church applied this psalm christologically. Jesus demonstrated power over storms (Mark 4:39), revealing divine authority. Pentecost's "sound from heaven as of a rushing mighty wind" (Acts 2:2) echoed God's powerful voice. Revelation depicts Christ's voice "as the sound of many waters" (Revelation 1:15), connecting Jesus with Yahweh's thunderous voice in Psalm 29.

Reflection Questions

  1. Who are 'the mighty ones' being called to worship, and how does understanding them as angelic beings affect our interpretation of the psalm?
  2. What does it mean to 'give glory' to God when He already possesses all glory, and how is worship more about recognition than addition?
  3. How does this psalm challenge ancient beliefs that attributed storms to various deities, and what relevance does this have for modern false attributions of power?
  4. In what ways does Jesus demonstrate the divine power over creation described in this psalm, and how does this confirm His deity?
  5. Why is corporate worship ('give unto the LORD') emphasized repeatedly, and what role does communal ascription of glory play in properly honoring God?

Original Language Analysis

Hebrew · 8 words
הָב֥וּ1 of 8

“Give”

H3051

to give (whether literal or figurative); generally, to put; imperatively (reflexive) come

לַ֝יהוָ֗ה2 of 8

“unto the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

בְּנֵ֣י3 of 8

“O ye mighty”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

אֵלִ֑ים4 of 8
H410

strength; as adjective, mighty; especially the almighty (but used also of any deity)

הָב֥וּ5 of 8

“Give”

H3051

to give (whether literal or figurative); generally, to put; imperatively (reflexive) come

לַ֝יהוָ֗ה6 of 8

“unto the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

כָּב֥וֹד7 of 8

“glory”

H3519

properly, weight, but only figuratively in a good sense, splendor or copiousness

וָעֹֽז׃8 of 8

“and strength”

H5797

strength in various applications (force, security, majesty, praise)

Study Guide

Historical Context

This verse is found in the book of Psalms. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Psalms 29:1 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Psalms 29:1 from Treasury of Scripture Knowledge

Psalms 96:7-91 Chronicles 16:28-29Isaiah 60:12Revelation 5:11-14Jeremiah 13:16-18Psalms 68:31-34

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