the Second Week after Easter
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Revised Standard Version
Psalms 107:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- TheParallel Translations
Give thanks to the Lord, for he is good;his faithful love endures forever.
Give thanks to the LORD, For he is good, For his lovingkindness endures forever.
O give thanks unto the Lord , for he is good: for his mercy endureth for ever.
Book Five
Oh give thanks to the Lord , for he is good, for his steadfast love endures forever!Thank the Lord because he is good. His love continues forever.
Give thanks to the Lord , for he is good, and his loyal love endures!
O give thanks to the LORD, for He is good; For His compassion and lovingkindness endure forever!
Give thanks to the LORD, for He is good, For His mercy is everlasting.
Give thanks to Yahweh, For he is good, For his lovingkindness endures forever.
Praise the Lorde, because he is good: for his mercie endureth for euer.
Oh give thanks to Yahweh, for He is good,For His lovingkindness endures forever.
Give thanks to the LORD, for He is good; His loving devotion endures forever.
Shout praises to the Lord ! He is good to us, and his love never fails.
Give thanks to Adonai ; for he is good, for his grace continues forever.
Give ye thanks unto Jehovah; for he is good; for his loving-kindness [endureth] for ever.
Praise the Lord , because he is good! His faithful love will last forever!
O GIVE thanks to the LORD, for he is good; for his mercy endures for ever.
"Give thanks to the Lord , because he is good; his love is eternal!"
Give thanks to Yahweh, for he is good, for his loyal love is forever.
Give thanks to Jehovah, for He is good; for His mercy endures forever.
O geue thankes vnto the LORDE, for he is gracious, and his mercy endureth for euer.
Oh give thanks unto Jehovah; for he is good; For his lovingkindness endureth for ever.
O give praise to the Lord, for he is good: for his mercy is unchanging for ever.
'O give thanks unto the LORD, for He is good, for His mercy endureth for ever.'
O giue thankes vnto the Lord, for hee is good: for his mercie endureth for euer.
Confesse you [it] vnto God: for he is gratious, and his mercy endureth for euer.
Give thanks to the Lord, for he is good; for his mercy endures for ever.
BOOK V O GIVE thanks unto the LORD; for he is good: for his mercy endureth for ever.
The `title of the hundrid and sixte salm. Alleluya. Knouleche ye to the Lord, for he is good; for his merci is in to the world.
BOOK V O give thanks to Yahweh; For he is good; For his loving-kindness [endures] forever.
O give thanks to the LORD, for [he is] good; for his mercy [endureth] for ever.
Oh, give thanks to the LORD, for He is good! For His mercy endures forever.
Give thanks to the Lord , for he is good! His faithful love endures forever.
Give thanks to the Lord for He is good! His loving-kindness lasts forever!
O give thanks to the Lord , for he is good; for his steadfast love endures forever.
BOOK THE FIFTHO give thanks to Yahweh - For he is good, For, age-abiding, is his lovingkindness.
(106-1) Give glory to the Lord, for he is good: for his mercy endureth for ever.
`Give ye thanks to Jehovah, For good, for to the age [is] His kindness:'
Oh, thank God —he's so good! His love never runs out. All of you set free by God , tell the world! Tell how he freed you from oppression, Then rounded you up from all over the place, from the four winds, from the seven seas.
Oh give thanks to the Lord , for He is good, For His lovingkindness is everlasting.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 3468, bc 536 - Title The author of this Psalm is unknown; but it was evidently written to commemorate the return of the Jews from the Babylonian captivity; and it may easily be perceived that it must have been sung in alternate parts, having a double burden, or two intercalary verses often recurring. Bp. Lowth considers it as written "after the method of the ancient pastorals, where, be the subject of their verse what it will, each swain endeavours to excel the other; and one may perceive their thoughts and expressions gradually to rise upon each other." "No doubt," he adds, "the composition of this Psalm is admirable throughout; and the descriptive part of it adds at least its share of beauty to the whole; but what is most to be admired is its conciseness, and withal the expressiveness of the diction, which strikes the imagination with illimitable elegance. The weary and bewildered traveller - the miserable captive in the dungeon - the sick and dying man - the seaman foundering in a storm - are described in so affecting a manner, that they far exceed anything of the kind, though never so much laboured."
Give: Psalms 106:1, Psalms 118:1, Psalms 136:1-26, 1 Chronicles 16:34, 1 Chronicles 16:41, 2 Chronicles 5:13, 2 Chronicles 7:3, 2 Chronicles 7:6, 2 Chronicles 20:21
good: Psalms 119:68, Matthew 19:17
for his mercy: Psalms 103:17, Luke 1:50
Reciprocal: Genesis 13:4 - called Genesis 19:16 - the Lord Genesis 24:21 - wondering at Ezra 3:11 - because Psalms 22:23 - all ye Psalms 25:6 - for they Psalms 52:1 - goodness Psalms 92:1 - good Psalms 100:5 - For the Psalms 106:47 - to give Psalms 122:4 - to give Psalms 135:3 - for the Lord Isaiah 24:16 - uttermost part Jeremiah 33:11 - Praise the
Gill's Notes on the Bible
O give thanks unto the Lord,.... As all men should do, at all times and for all things; the psalm begins as the former does, and gives the same reasons for thanksgiving.
For he is good; and does good, and is the author of all good.
For his mercy endureth for ever; and men in every age are partakers of it.
Barnes' Notes on the Bible
O give thanks unto the Lord, for he is good - See the notes at Psalms 106:1.
For his mercy endureth for ever - He is unchanging in his mercy. It is an attribute of his very nature. He is constantly manifesting it. The word rendered “mercy” here, however - חסד chesed - is more general in its signification than our word “mercy.” Our word means “favor shown to the guilty;” the Hebrew word means kindness, goodness, benignity in general. It is this which is celebrated in the psalm before us.
Clarke's Notes on the Bible
PSALM CVII
A thanksgiving of the people for deliverance from difficulties
and dangers; their state compared to a journey through a
frightful wilderness, 1-9;
to confinement in a dreary dungeon, 10-16;
to a dangerous malady, 17-22;
to a tempest at sea, 23-32.
The psalmist calls on men to praise God for the merciful
dispensations of his providence, in giving rain and fruitful
seasons, after affliction by drought and famine, 33-38;
for supporting the poor in affliction, and bringing down the
oppressors, 39-41.
The use which the righteous should make of these providences,
42;
and the advantage to be derived from a due consideration of
God's merciful providence, 43.
NOTES ON PSALM CVII
This Psalm has no title, either in the Hebrew, or any of the Versions; the word "Hallelujah," which is prefixed to some of the latter, is no title, but was most probably borrowed from the conclusion of the preceding Psalm. The author is unknown; but it was probably like Psalms cv. and cvi., made and sung at the dedication of the second temple. The three Psalms seem to be on the same subject. In them the author has comprised the marvellous acts of the Lord towards his people; the transgressions of this people against God; the captivities and miseries they endured in consequence; and finally God's merciful kindness to them in their restoration from captivity, and re-establishment in their own land.
This Psalm seems to have been sung in parts: the Psalms 107:8, Psalms 107:15, Psalms 107:21, and Psalms 107:31, with the Psalms 107:6, Psalms 107:13, Psalms 107:19, and Psalms 107:28, forming what may be called the burden of the song. In singing of which the whole chorus joined.
We may easily perceive that the Psalm must have been sung in alternate parts, having a double burden, or intercalary verse often recurring, and another immediately following, giving a reason for the former. See the Psalms 107:8 and Psalms 107:9, the Psalms 107:15 and Psalms 107:16, the Psalms 107:21 and Psalms 107:22, the Psalms 107:31 and Psalms 107:32, and the Psalms 107:42 and Psalms 107:43, which may be reckoned under the same denomination.
Dr. Lowth, in his 29th prelection, has made some excellent remarks on this Psalm. "It is observable," says he, "that after each of the intercalary verses one is added, expressive of deliverance or praise. I would farther observe, that if the Psalm be supposed to be made with a view to the alternate response of one side of the choir to the other, then it may be considered as if it were written exactly after the method of the ancient pastorals, where, be the subject of their verse what it will, each swain endeavours to excel the other; and one may perceive their thoughts and expressions gradually to arise upon each other; and hence a manifest beauty may be discovered in this Divine pastoral. We will suppose, then, that the author composed it for the use of his brethren the Jews, when, in the joy of their hearts, they were assembled after their return from captivity. At such a time, what theme could be so proper for the subject of his poem, as the manifest goodness of Almighty God? The first performers, therefore, invite the whole nation to praise God for this; a great instance of it being their late return from captivity. At Psalms 107:10, the other side take the subject, and rightly observe that the return of their great men, who were actually in chains, was a more remarkable instance of God's mercy to them, than the return of the people in general, who were only dispersed, we may suppose, up and down the open country. Then the first performers beautifully compare this unexpected deliverance to that which God sometimes vouchsafes to the languishing dying man, when he recalls, as it were, the sentence of death, and restores him to his former vigour. The others again compare it, with still greater strength and expression, to God's delivering the affrighted mariner from all the dreadful horrors of the ungovernable and arbitrary ocean. But the first, still resolved to outdo the rest, recur to that series of wonderful works which God had vouchsafed to their nation, Psalms 107:32, and of which they had so lately such a convincing proof. Wherefore at last, as in a common chorus, they all conclude with exhorting each other to a serious consideration of these things, and to make a proper return to Almighty God for them.
"No doubt the composition of this Psalm is admirable throughout; and the descriptive part of it adds at least its share of beauty to the whole; but what is most to be admired is its conciseness, and withal the expressiveness of the diction, which strikes the imagination with inimitable elegance. The weary and bewildered traveller, the miserable captive in the hideous dungeon, the sick and dying man, the seaman foundering in a storm, are described in so affecting a manner, that they far exceed any thing of the kind, though never so much laboured." I may add that had such an Idyl appeared in Theocritus or Virgil, or had it been found as a scene in any of the Greek tragedians, even in AEschylus himself, it would have been praised up to the heavens, and probably been produced as their master-piece.
Verse Psalms 107:1. O give thanks — Here is a duty prescribed; and the reasons of it are immediately laid down.
1. He is good. This is his nature.
2. His mercy endureth for ever.
This is the stream that flows from the fountain of his goodness.
