Psalms 106
1 PraisePraise: הָלַל (Halal). The Hebrew halal (הָלַל) means to praise or celebrate boisterously—the root of 'Hallelujah' (praise YHWH). The Psalms overflow with calls to praise God for His character and works. ye the LORD. O give thanks unto the LORD; for he is good: for his mercyMercy: רַחֲמִים (Rachamim). The Hebrew rachamim (רַחֲמִים) derives from 'womb' (rechem), suggesting tender, maternal compassion. God's mercies are 'new every morning' (Lamentations 3:23), showing His compassionate nature. endureth for ever.
2 Who can utter the mighty acts of the LORD? who can shew forth all his praise?
3 Blessed are they that keep judgmentJudgment: מִשְׁפָּט (Mishpat). The Hebrew mishpat (מִשְׁפָּט) means judgment or justice—God's righteous decisions and ordinances. God is the Judge of all the earth who 'shall do right' (Genesis 18:25), executing perfect justice., and he that doeth righteousness at all times.
4 Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation;
5 That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may gloryGlory: כָּבוֹד (Kavod). The Hebrew kavod (כָּבוֹד) literally means 'weight' or 'heaviness,' metaphorically denoting glory, honor, or majesty. God's glory (Shekinah) filled the tabernacle (Exodus 40:34) and temple (1 Kings 8:11). with thine inheritance.
6 We have sinned with our fathers, we have committed iniquity, we have done wickedly.
7 Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea.
8 Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.
9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
10 And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
11 And the waters covered their enemies: there was not one of them left.
12 Then believed they his words; they sang his praise.
13 They soon forgat his works; they waited not for his counsel:
14 But lusted exceedingly in the wilderness, and tempted God in the desert.
15 And he gave them their request; but sent leanness into their soulSoul: נֶפֶשׁ (Nephesh). The Hebrew nephesh (נֶפֶשׁ) denotes the soul or life—the immaterial essence of a person. It represents the whole person, their desires, emotions, and will. God breathed into man and he became 'a living soul' (Genesis 2:7)..
16 They envied Moses also in the camp, and Aaron the saint of the LORD.
17 The earthEarth: אֶרֶץ (Eretz). The Hebrew eretz (אֶרֶץ) means earth or land—the physical world God created. 'The earth is the LORD's, and the fulness thereof' (Psalm 24:1), given to humanity as stewards. opened and swallowed up Dathan, and covered the company of Abiram.
18 And a fire was kindled in their company; the flame burned up the wicked.
19 They made a calf in Horeb, and worshipped the molten image.
20 Thus they changed their glory into the similitude of an ox that eateth grass.
21 They forgat GodGod: אֱלֹהִים (Elohim). The Hebrew Elohim (אֱלֹהִים) is a plural form denoting majesty and fullness of deity. Though grammatically plural, it takes singular verbs when referring to the one true God, suggesting the Trinity's plurality within unity. their saviour, which had done great things in Egypt;
22 Wondrous works in the land of Ham, and terrible things by the Red sea.
23 Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrathWrath: אַף (Aph). The Hebrew aph (אַף) literally means 'nose' or 'nostrils,' idiomatically expressing wrath or anger—God's righteous indignation against sin. Yet God is 'slow to anger' (Exodus 34:6) and 'abundant in mercy.', lest he should destroy them.
24 Yea, they despised the pleasant land, they believed not his word:
25 But murmured in their tents, and hearkened not unto the voice of the LORDLord: יְהוָה / אֲדֹנָי (YHWH / Adonai). When 'LORD' appears in small capitals, it represents the Tetragrammaton YHWH (יְהוָה), God's personal covenant name meaning 'I AM.' When 'Lord' appears normally, it's Adonai (אֲדֹנָי), meaning 'my Lord,' emphasizing sovereignty..
26 Therefore he lifted up his hand against them, to overthrow them in the wilderness:
27 To overthrow their seed also among the nations, and to scatter them in the lands.
28 They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.
29 Thus they provoked him to anger with their inventions: and the plague brake in upon them.
30 Then stood up Phinehas, and executed judgment: and so the plague was stayed.
31 And that was counted unto him for righteousness unto all generations for evermore.
32 They angered him also at the waters of strife, so that it went ill with Moses for their sakes:
33 Because they provoked his spiritSpirit: רוּחַ (Ruach). The Hebrew ruach (רוּחַ) means spirit, wind, or breath—invisible but powerful. It describes both the Holy Spirit and the human spirit. God's Spirit gives life and empowers His people., so that he spake unadvisedly with his lips.
34 They did not destroy the nations, concerning whom the LORD commanded them:
35 But were mingled among the heathen, and learned their works.
36 And they served their idols: which were a snare unto them.
37 Yea, they sacrificed their sons and their daughters unto devils,
38 And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.
39 Thus were they defiled with their own works, and went a whoring with their own inventions.
40 Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
41 And he gave them into the hand of the heathen; and they that hated them ruled over them.
42 Their enemies also oppressed them, and they were brought into subjection under their hand.
43 Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.
44 Nevertheless he regarded their affliction, when he heard their cry:
45 And he remembered for them his covenantCovenant: בְּרִית (Berit). The Hebrew berit (בְּרִית) denotes a covenant—a binding agreement, often ratified by blood sacrifice. God's covenants (Abrahamic, Mosaic, Davidic) structure redemptive history, culminating in the New Covenant., and repented according to the multitude of his mercies.
46 He made them also to be pitied of all those that carried them captives.
47 Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holyHoly: קָדוֹשׁ (Qadosh). The Hebrew qadosh (קָדוֹשׁ) means holy or set apart—separated from common use for God's purposes. God is 'the Holy One of Israel,' utterly distinct from creation in moral perfection. name, and to triumph in thy praise.
48 Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.
Psalms 106 is a poetic and liturgical chapter in the Old Testament that explores themes of judgment, salvation, redemption. Written during various periods (c. 1000-400 BCE), this chapter should be understood within its historical context: Temple worship utilized these compositions across various periods of Israel's history.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-48: Conclusion and application
This chapter is significant because it offers practical wisdom for godly living in a fallen world. When studying this passage, it's important to consider both its immediate context within Psalms and its broader place in the scriptural canon.