Psalms 92:1 — Word Study
WLCט֗וֹב לְהֹד֥וֹת לַיהוָ֑ה וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃
BSAA Psalmmizmôwr A songshîyr for the Sabbathshabbâth dayyôwm
| Greek | English | Parsing |
|---|---|---|
| ט֗וֹב | [is] good | Verb, Qal, perfect third person masculine singular |
| לְהֹד֥וֹת | to give thanks | Preposition, verb hiphil infinitive construct common |
| לַיהוָ֑ה | to Yahweh | Preposition, noun proper |
| וּלְזַמֵּ֖ר | and to sing praises | Conjunction, preposition, verb piel infinitive construct common |
| לְשִׁמְךָ֣ | to name your | Preposition, noun common masculine singular construct, suffix |
| עֶלְיֽוֹן׃ | O Most High |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is good to praise the LORD, and to sing praises to Your name, O Most High, |
| KJV | It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High: |
| ASV | It is a good thing to give thanks unto Jehovah, And to sing praises unto thy name, O Most High; |
| YLT | A Psalm. — A Song for the sabbath-day. Good to give thanks to Jehovah, And to sing praises to Thy name, O Most High, |
| WEB | It is a good thing to give thanks to Yahweh, to sing praises to your name, Most High, |
| BBE | It is a good thing to give praise to the Lord, and to make melody to your name, O Most High; |
All translations agree on the essential meaning of the verse.
The main clause states the goodness of the action, followed by two infinitive phrases that detail the actions of giving thanks and singing praises.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִזְמוֹר
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 92:1
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 Psalm of Praisegenerated
Psalm 92:1 emphasizes the goodness of praising the LORD and singing to His name, setting the tone for a worshipful reflection on God's character and acts. This psalm invites the faithful to express gratitude and joy, aligning with the broader themes found in the Psalms of thanksgiving and worship, as seen in Psalm 100 and Psalm 30:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 58:13–14 | If you turn your foot from breaking the Sabbath, from doing as you please on My holy day, if you call the Sabbath a delight, and the LORD’s holy day honorable, if you honor it by not going your own way or seeking your own pleasure or speaking idle words, |
| 2 | Hebrews 4:9 | There remains, then, a Sabbath rest for the people of God. |
| 3 | Revelation 4:8–11 | And each of the four living creatures had six wings and was covered with eyes all around and within. Day and night they never stop saying: “Holy, Holy, Holy, is the Lord God Almighty, who was and is and is to come!” |
| 4 | Psalm 33:1 | Rejoice in the LORD, O righteous ones; it is fitting for the upright to praise Him. |
| 5 | Psalm 50:23 | He who sacrifices a thank offering honors Me, and to him who rights his way, I will show the salvation of God.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ט֗וֹב, Tovgenerated
The Hebrew word טוֹב (tov) is a primitive root meaning to be good or pleasing in various senses, including being delightful, joyful, and beneficial. It covers a range of meanings from personal well-being to moral actions, as seen in its uses in the Old Testament. The entries consistently emphasize its positive connotations without significant disagreement.
In this verse, טוֹב indicates that praising the LORD is not just a duty but a beneficial and desirable action for the worshippers. It underscores the joy and fulfillment that comes from recognizing and expressing gratitude for God's goodness.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the key phrase, emphasizing the goodness of praising the LORD.
Sentence Structuregenerated
The verse contains a main clause with the finite verb טוֹב, is good, followed by two infinitive phrases: to give thanks and to sing praises. The structure emphasizes the actions of thanking and singing as essential responses to God's character.
The order of the phrases suggests a natural progression from acknowledging God's goodness to expressing that acknowledgment through worship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew טוֹב is rendered as ψαλμὸς (psalmos), which means 'a song' or 'a psalm'. This choice indicates a focus on the act of singing as a form of praise.
The translation reflects the understanding that worship is an integral part of the believer's response to God's goodness.
In plain words — the whole versegenerated
Psalm 92:1 tells us that it is good to praise the LORD and to sing praises to His name, emphasizing the joy and benefit of worship. This verse invites everyone to recognize God's greatness and respond with gratitude and joy.
Frequently Asked Questionsgenerated
Praising the LORD involves expressing gratitude and acknowledging His goodness and character, as seen in this psalm.
Singing praises is a way to celebrate God's deeds and express joy in worship, fostering a deeper connection with Him.
You can incorporate praise by regularly expressing gratitude in prayer, singing worship songs, or reflecting on God's goodness in your life.
The term 'Most High' emphasizes God's supreme power and authority over all creation, highlighting His exalted position.
Reflection Questionsgenerated
- What are some specific ways I can express praise to God in my daily life?
- How does recognizing God's goodness impact my perspective on challenges?
- In what ways can music enhance my worship experience?
- Why is it important to acknowledge God's character and reputation in my prayers?
The early church on this verse — how the Fathers read it
The early Church Fathers reflect on this verse to highlight the importance of praise and confession in worship, emphasizing the order of these actions.
“It is good to confess to the Lord, to sing praise to your name, most High.” The psalmist did not say that it is good to sing and after that confess. Note the order: it is good to confess, and it is good to sing.Early Church Fathers on Psalms 92 →
...We are not Christians, except on account of a future life: let no one hope for present blessings, let no one promise himself the happiness of the world, because he is a Christian: but let him use the happiness he has, as he may,Early Church Fathers on Psalms 92 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 92:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIt is a good thing to give thanks unto the Lord,.... For all mercies, temporal and spiritual; for Christ, and salvation by him; for the Gospel, and for Gospel opportunities and ordinances; for, such
Read John Gill on Psalms 92 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High: Psalms 92:1-15.-Introduction; the privilege of praising Yahweh early and late for His works (Psalms
Read Robert Jamieson on Psalms 92 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 92 To be sung upon the weekly sabbath; to which the matter of this Psalm very well agrees. For it celebrates the works of God, both that first and great work of creation, and that succeeding and no less wonderful work of his providence, by which he upholds and governs all his creatures, and especially that by which he ruleth all sorts of men, both good and bad, and that by which he preserveth and manageth his church and people. The prophet exhorteth to praise God, , for his great works, ,5. His judgments on the wicked, . Gracious promises to the righteous, . They shall be fruitful, . It is a good work, and a just debt to God.
Read Matthew Poole on Psalms 92 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 92:1 « A Psalm [or] Song for the sabbath day. » [It is a] good [thing] to give thanks unto the LORD, and to sing praises unto thy name, O most High:A Psalm or Song for the sabbath day] The sabbath in the Hebrew hath its name from resting ( שׁαϊ), and is near allied to two other words, the first whereof signifieth to sit still ( ιשׁα), and the second to worship and give praise ( שׁαϊ). On this day they met for works of piety (as sacrificing, reading and expounding the Scriptures, praying, singing, as here, &c.) and of mercy, Matthew 12:2-8; Matthew 12:11-12. And this psalm, treating of God’ s great works, was purposely set for a canon of sanctifying that day called by the Jews the queen…
Read John Trapp on Psalms 92 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XCII The psalmist shows the duty and advantage of praising God, 1-3; speaks of the grandeur of God's works, 4-6; the fall of the wicked, 7-9; the happiness of the righteous, 10-14; and all this founded on the perfections of God. NOTES ON PSALM XCII The title, A Psalm or Song for the Sabbath, gives no information concerning the time, occasion, or author. The Chaldee, has "Praise, and a song which the first man spoke concerning the Sabbath:" but this is an idle conceit; and, though entertained by some rabbins, has been followed by none of the Versions. Calmet supposes the Psalm to have been composed by some of the Levites during or near the close of the Babylonish captivity…
Read AdamClarke on Psalms 92 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. Introduction: the joy and seemliness of praise and thanksgiving.
Read Cambridge on Psalms 92 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is a good thing to give thanks unto the Lord - literally, “Good is it to give thanks unto Jehovah.” That is, the act is appropriate; the effect is good.
Read Albert Barnes on Psalms 92 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Good… give thanks—The word “good,” in Hebrew, is of broad significance—good in all times and on all occasions. Such is the exercise of praise to God.
Read Daniel Denison Whedon on Psalms 92 →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
It is good to praise the LORD, and to sing praises to Your name, O Most High,
It is a good thing to give thanks to Yahweh, to sing praises to your name, Most High,
A Psalm. A song for the Sabbath day. It is good to praise the LORD, and to sing praises to Your name, O Most High,
It is fitting to thank the Lord, and to sing praises to your name, O sovereign One!
Tyndale line
It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High:
It is a good thing to give thanks unto Jehovah, And to sing praises unto thy name, O Most High;
It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O Most High:
A Psalm or Song for the sabbath day. It is a good thing to give thanks to the LORD, and to sing praises to thy name, O Most High.
A Psalme or song for the Sabbath day. It is a good thing to praise the Lord, and to sing vnto thy Name, O most High,
Strictly literal
It is good to give thanks unto Jehovah, and to sing psalms unto thy name, O Most High;
A Psalm. — A Song for the sabbath-day. Good to give thanks to Jehovah, And to sing praises to Thy name, O Most High,
A PSALM. A SONG FOR THE SABBATH DAY. [It is] good to give thanks to YHWH, || And to sing praises to Your Name, O Most High,
“A psalm or song for the sabbath day.” (92:2) It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O Most High:
It is a good thing to give thanks to Yahweh and to sing praises to your name, Most High,
From the Latin
The Lord hath reigned, he is clothed with beauty: the Lord is clothed with strength, and hath girded himself. For he hath established the world which shall not be moved.
Simplified
How good it is to thank the Lord, to sing praises to you, Most High,
It is a good thing to give praise to the Lord, and to make melody to your name, O Most High;
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 core message of the verse, although the Septuagint's word order differs. The Hebrew text presents a direct statement of praise, while the Greek emphasizes the act of singing.
ט֗וֹב לְהֹד֥וֹת לַיהוָ֑ה וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃
4 of the 6 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 92:1
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.
The Hebrew word טוֹב (tov) is a primitive root meaning to be good or pleasing in various senses, including being delightful, joyful, and beneficial. It covers a range of meanings from personal well-being to moral actions, as seen in its uses in the Old Testament. The entries consistently emphasize its positive connotations without significant disagreement.
טוֹב vb. pleasing, good
Qal
be pleasant, delightful
be glad, joyful
of rank, position, claim: art thou really better than Balak?
be well with, good for
be pleasing
Hiph. do well, act right
base
H2895 טוֹב pleasing, good .. be pleasant, delightful
. be glad, joyful
. of rank, position, claim: art thou really better than Balak?
. be well with, good for
. be pleasing
. do well, act right
2895 towb tobe
a primitive root, to be (transitively, do or make) good (or
well) in the widest sense:--be (do) better, cheer, be (do,
seem) good, (make) goodly, X please, (be, do, go, play) well.
טוֹב (tov) — be pleasing.
1) to be good, be pleasing, be joyful, be beneficial, be pleasant, be favourable, be happy, be right
1a) (Qal)
1a1) to be pleasant, be delightful
1a2) to be glad, be joyful
1a3) to be better
1a4) to be well with, be good for
1a5) to be pleasing
1b) (Hiphil) to do well, do good, act right, act rightly
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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)
HR/Npt — Preposition · noun properHR/Npt
זָמַר (zamar) is a Hebrew verb meaning to sing or make music, particularly in praise of God. It is derived from a root that suggests touching the strings of a musical instrument. The word covers actions like singing, playing instruments, and celebrating through music. The Piel form specifically emphasizes making music in worship.
[זמר] vb. only Pi. make music in praise of God
base
H2167 זמר only Pi. make music in praise of God
2167 zamar zaw-mar'
a primitive root (perhaps ident. with 2168 through the idea
of striking with the fingers); properly, to touch the strings
or parts of a musical instrument, i.e. play upon it; to make
music, accompanied by the voice; hence to celebrate in song
and music:--give praise, sing forth praises, psalms.
see HEBREW for 02168
זָמַר (za.mar) — to sing.
1) to sing, sing praise, make music
1a) (Piel)
1a1) to make music, sing
1a2) to play a musical instrument
Aramaic equivalent: ze.mar (זְמָר "music" H2170)
HC/R/Vpcc — Conjunction · preposition · verb piel infinitive construct commonHC/R/Vpcc
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
HAamsa — HAamsa