Psalms 92:15 — Word Study
WLCלְ֭הַגִּיד כִּֽי־ יָשָׁ֣ר יְהוָ֑ה צ֝וּרִ֗י וְֽלֹא־ עַוְלָ֥תָה בּֽוֹ׃
BSAstillʻôwd to bear fruitnûwb greyheadedsêybâh fatdâshên be freshraʻănân to behâyâh
| Greek | English | Parsing |
|---|---|---|
| לְ֭הַגִּיד | to declare | Preposition, verb hiphil infinitive construct common |
| כִּֽי־ | that | Particle |
| יָשָׁ֣ר | [is] upright | |
| יְהוָ֑ה | Yahweh | Noun proper |
| צ֝וּרִ֗י | rock my | Noun common masculine singular construct, suffix |
| וְֽלֹא־ | and not | Conjunction, particle |
| עַוְלָ֥תָה | injustice | Noun common, feminine singular absolute |
| בּֽוֹ׃ | [is] in him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to proclaim, “The LORD is upright; He is my Rock, and in Him there is no unrighteousness.” |
| KJV | To shew that the LORD is upright: he is my rock, and there is no unrighteousness in him. |
| ASV | To show that Jehovah is upright; He is my rock, and there is no unrighteousness in him. |
| YLT | To declare that upright [is] Jehovah my rock, And there is no perverseness in Him! |
| WEB | to show that Yahweh is upright. He is my rock, and there is no unrighteousness in him. |
| BBE | For a sign that the Lord is upright; he is my Rock, there is no deceit in him. |
Where they part company is עַוְלָ֥תָה — see How Translations Differ.
The verse consists of one main clause followed by two predicates, emphasizing the declaration of God's nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 92:15
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 — The Righteous Flourishgenerated
Psalm 92:15 is part of a passage that describes the flourishing of the righteous, comparing them to palm trees and cedars. The psalmist emphasizes that those planted in the house of the LORD will thrive and remain fruitful even in old age. This verse serves as a declaration of faith in God's righteousness and steadfastness as a refuge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 10:27–29 | My sheep listen to My voice; I know them, and they follow Me. |
| 2 | John 15:1–3 | “I am the true vine, and My Father is the keeper of the vineyard. |
| 3 | 1 Corinthians 1:8–9 | He will sustain you to the end, so that you will be blameless on the day of our Lord Jesus Christ. |
| 4 | 1 Thessalonians 5:23–24 | Now may the God of peace Himself sanctify you completely, and may your entire spirit, soul, and body be kept blameless at the coming of our Lord Jesus Christ. |
| 5 | Titus 1:2 | in the hope of eternal life, which God, who cannot lie, promised before time began. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — לְ֭הַגִּיד, Le.ha.gidgenerated
The word לְ֭הַגִּיד (Le.ha.gid) is a hiphil infinitive construct of the root נָגַד (nagad), meaning to declare or tell. It conveys the idea of making something known openly, often through spoken word. This verb indicates an action that is intentional and public, as seen in contexts where truth is being proclaimed.
In this verse, it sets the tone for the proclamation about the LORD's character. The psalmist is not merely stating a fact; he is boldly declaring the righteousness of God, emphasizing the importance of recognizing and affirming God's nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is הַגִּיד, to declare, which governs the entire clause. It introduces the statement about the LORD's character, followed by a predicate that describes His uprightness and a negation that asserts the absence of injustice.
The structure emphasizes the declaration itself, placing the focus on the proclamation of God's nature as upright and just, underscoring the certainty of His character.
Septuagint Backgroundgenerated
In the Septuagint, the word for לְ֭הַגִּיד is rendered as ἔτι (eti), which means 'still' or 'further'. This choice suggests a continuation of thought rather than a new declaration, linking it to the preceding context.
The translation choices in the Septuagint reflect a different emphasis, potentially broadening the understanding of the proclamation about God's character.
In plain words — the whole versegenerated
Psalm 92:15 expresses a powerful declaration about the LORD's character. The psalmist proclaims that the LORD is upright and serves as a rock, emphasizing that there is no injustice in Him. This verse highlights the reliability and righteousness of God, encouraging trust in His nature.
Frequently Asked Questionsgenerated
It means that God is just and morally right, embodying perfect righteousness without any wrongdoing.
The metaphor of 'rock' signifies God as a refuge and stronghold, providing safety and stability.
Declaring God's character serves to affirm faith and encourage others to trust in His righteousness and justice.
The emphasis on the absence of unrighteousness highlights God's perfect nature, assuring believers that He is entirely trustworthy.
Reflection Questionsgenerated
- How can I declare the righteousness of God in my own life?
- In what ways do I find refuge in God as my rock?
- What does it mean for me to trust in God's character amidst challenges?
- How can I encourage others to see the uprightness of the LORD?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 92:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo show that the Lord is upright,.... Or righteous, that is, faithful; as he is in his counsels, covenant, and promises, which he makes good by causing his people to grow and flourish, and become
Read John Gill on Psalms 92 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo shew that the LORD is upright: he is my rock, and there is no unrighteousness in him. To show that the Lord is upright: (he is) my rock, and (there is) no unrighteousness in him - akin to Deuteronomy 32:4.
Read Robert Jamieson on Psalms 92 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis glorious work of God in compensating the short prosperity of the wicked with everlasting punishments, and of exchanging the momentary afflictions of the just with eternal glory and happiness, doth clearly demonstrate that God is just and blameless in all the dispensations of his providence in the world.
Read Matthew Poole on Psalms 92 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 92:15 To shew that the LORD [is] upright: [he is] my rock, and [there is] no unrighteousness in him.Ver. 15. To show that, &c.] This is one of their principal fruits, to give God a testimonial, such as good old Moses doth, Deuteronomy 32:4.
Read John Trapp on Psalms 92 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. To show that the Lord is upright] Such persons show how faithful God is to his promises, how true to his word, how kind to them who trust in him. He is the Rock, the Fountain, whence all good comes. There is no unrighteousness in him.] He does nothing evil, nothing unwise, nothing unkind. He is both just and merciful. ANALYSIS OF THE NINETY-SECOND PSALM I. A general proposition, Psalms 92:1: "It is good to give thanks to the Lord," c. which is explained Psalms 92:2-3, and applied Psalms 92:4. II. A particular narration of such works, in which the goodness and faithfulness of God do especially consist, viz., the creation and government of the world, Psalms 92:4-5. And of the last…
Read AdamClarke on Psalms 92 →CambridgeThe Cambridge Bible for Schools and Colleges15. To shew &c.] To witness by their prosperity to the faithfulness and justice of Jehovah. The verse is based on Deuteronomy 32:4.
Read Cambridge on Psalms 92 →Albert Barnes1798–1870Barnes' Notes on the BibleTo shew that the Lord is upright - That is, This will be a proof that God is faithful to his promises; that he is the true friend of his people.
Read Albert Barnes on Psalms 92 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. To show that the Lord is upright—To vindicate the truth of his promises, and the rectitude of his ways with those who fear him. He is my rock—A precious confession, coming from the depths of a grateful and triumphant soul.
Read Daniel Denison Whedon on Psalms 92 →The verse in English, compared — 16 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
to proclaim, “The LORD is upright; He is my Rock, and in Him there is no unrighteousness.”
to show that Yahweh is upright. He is my rock, and there is no unrighteousness in him.
to proclaim, “The LORD is upright; He is my Rock, and in Him there is no unrighteousness.”
So they proclaim that the Lord, my protector, is just and never unfair.
Tyndale line
To shew that the LORD is upright: he is my rock, and there is no unrighteousness in him.
To show that Jehovah is upright; He is my rock, and there is no unrighteousness in him.
To shew that the LORD is upright; he is my rock, and there is no unrighteousness in him.
To show that the LORD is upright: he is my rock, and there is no unrighteousness in him.
To declare that the Lord my rocke is righteous, and that none iniquitie is in him.
Strictly literal
To shew that Jehovah is upright: [he is] my rock, and there is no unrighteousness in him.
To declare that upright [is] Jehovah my rock, And there is no perverseness in Him!
To declare that YHWH my Rock [is] upright, || And there is no perverseness in Him!
(92:16) To declare that the Lord is upright: he is my rock, and there is no faultiness in him.
to proclaim that Yahweh is just. He is my rock, and there is no unrighteousness in him.
Simplified
They will declare, “The Lord does what is right! He is my rock! There is no wrong in him!”
For a sign that the Lord is upright; he is my Rock, there is no deceit in him.
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 aligns closely with the Septuagint, with six of the eight words matching directly. The Dead Sea Scrolls fragment 4Q84 preserves seven words from this verse, although one word was supplied by an editor, indicating consistency in the core message.
לְ֭הַגִּיד כִּֽי־ יָשָׁ֣ר יְהוָ֑ה צ֝וּרִ֗י וְֽלֹא־ עַוְלָ֥תָה בּֽוֹ׃
6 of the 8 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.
עוד ינבו׳ן בשיבה טובה [דשנים] ורעננים והיו
7 words of the verse are on this fragment — 1 supplied entire by an editor.
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 92:15
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.
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
HR/Vhcc — Preposition · verb hiphil infinitive construct commonHR/Vhcc
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
HAamsa — HAamsa
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)
HNpt — Noun properHNpt
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms