Psalms 96

Sing a new song to the LORD. Sing to the LORD, everyone on earth.

1O sing unto the LORD a new song: sing unto the LORD, all the earth.

NoteWhere "LORD" appears in capitals it stands for the personal name of Israel's God, written in Hebrew with four letters (YHWH); readers traditionally did not pronounce it and said "Lord" instead. "A new song" is a set phrase in the Psalms, a song called for by something newly done, not simply a new tune.

2Sing to the LORD, and praise his name. Tell people day after day how he saves.

2Sing unto the LORD, bless his name; shew forth his salvation from day to day.

Note"Salvation" here translates a Hebrew word (yeshuah) meaning rescue, deliverance, or victory: being saved from an enemy or a danger in this life. It is a word for being pulled out of trouble.

3Tell the nations about his glory. Tell all peoples about the wonderful things he has done.

3Declare his glory among the heathen, his wonders among all people.

Note"Heathen" is the King James word for the Hebrew goyim, which means simply "the nations", the peoples other than Israel. It carries none of the modern English suggestion of savagery or ignorance.

4The LORD is great, and he deserves great praise. He is to be held in awe more than all gods.

4For the LORD is great, and greatly to be praised: he is to be feared above all gods.

Note"Feared" translates a Hebrew word covering everything from terror to reverent awe; here it is closer to the awe owed to a king than to fright. "Above all gods" uses the ordinary language of the ancient world, in which each nation had its own gods.

5All the gods of the nations are only idols, but the LORD is the one who made the heavens.

5For all the gods of the nations are idols: but the LORD made the heavens.

NoteThe Hebrew word behind "idols" is elilim, meaning "worthless things" or "nothings." It is chosen partly for its sound, which closely echoes el, the ordinary word for a god, so the line is a pun: the nations' gods are non-gods.

6Splendor and majesty stand before him. Strength and beauty fill his sanctuary.

6Honour and majesty are before him: strength and beauty are in his sanctuary.

NoteThe "sanctuary" is the temple in Jerusalem, the building set apart for God's worship. "Beauty" in the King James means splendor or magnificence rather than prettiness, and "honour" here means visible dignity or grandeur.

7Give to the LORD, you families of the nations. Give to the LORD glory and strength.

7Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.

Note"Give unto the LORD" translates a Hebrew verb meaning to ascribe or credit, to declare openly that glory and strength belong to him. No object is being handed over. "Kindreds of the people" means the clans or families of the peoples: all humanity, counted by family groups.

8Give the LORD the glory his name deserves. Bring a gift and come into his courtyards.

8Give unto the LORD the glory due unto his name: bring an offering, and come into his courts.

NoteThe "offering" (Hebrew minchah) is a gift brought to a superior; at the temple it was usually grain, flour, or oil rather than an animal. The "courts" are the open walled courtyards surrounding the temple, where worshipers gathered, ordinary people did not enter the building itself.

9Worship the LORD in the beauty of his holiness. Tremble before him, everyone on earth.

9O worship the LORD in the beauty of holiness: fear before him, all the earth.

Note"The beauty of holiness" is a genuinely disputed phrase. It may mean "in holy array", dressed in the special garments worn for worship, or "in the splendor of his holiness." The Hebrew allows both readings. "Fear before him" means tremble, a physical reaction rather than an attitude.

10Say among the nations, "The LORD is king!" The world is set firmly in place, and it cannot be shaken. He will judge the peoples fairly.

10Say 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.

Note"The LORD reigneth" is the shout used when a king was crowned: "the LORD is king." "Established... not moved" draws on the ancient picture of the earth as a structure set on fixed foundations and therefore unshakable. "Judge" here and in verse 13 translates a Hebrew verb that means to govern and to set things right, not merely to try a case in court.

11Let the heavens be glad, and let the earth be joyful. Let the sea and everything in it roar.

11Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.

NoteIn Hebrew poetry the thundering of the sea is applause, the noise of a crowd acclaiming a king, not a threat. "The fulness thereof" means everything that fills it.

12Let the fields celebrate, and everything in them. Then all the trees of the forest will sing for joy

12Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice

Note"Wood" in the King James means woodland or forest, not timber.

13before the LORD, because he is coming. He is coming to judge the earth. He will judge the world with what is right, and the peoples with his faithfulness.

13Before 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.

Note"Truth" here translates emunah, which means faithfulness, reliability, keeping faith, the steadiness of someone who can be depended on, rather than truth in the sense of accurate statement. The doubled "for he cometh, for he cometh" is Hebrew emphasis, like saying "he is coming, he really is coming."