Psalms 136:2
O give thanks unto the God of gods: for his mercy endureth for ever.
Original Language Analysis
ה֭וֹדוּ
O give thanks
H3034
ה֭וֹדוּ
O give thanks
Strong's:
H3034
Word #:
1 of 6
physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the ha
הָאֱלֹהִ֑ים
of gods
H430
הָאֱלֹהִ֑ים
of gods
Strong's:
H430
Word #:
2 of 6
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
הָאֱלֹהִ֑ים
of gods
H430
הָאֱלֹהִ֑ים
of gods
Strong's:
H430
Word #:
3 of 6
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
כִּ֖י
H3588
כִּ֖י
Strong's:
H3588
Word #:
4 of 6
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
Cross References
Deuteronomy 10:17For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:Psalms 97:9For thou, LORD, art high above all the earth: thou art exalted far above all gods.2 Chronicles 2:5And the house which I build is great: for great is our God above all gods.Daniel 2:47The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.Exodus 18:11Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.Joshua 22:22The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)
Historical Context
Ancient Near Eastern cultures practiced polytheism, with pantheons of gods governing different realms—sky gods, fertility goddesses, war deities, local patron gods. Treaties invoked multiple gods as witnesses. Israel stood radically apart in affirming YHWH alone as true God (Deuteronomy 6:4). The first commandment forbade other gods (Exodus 20:3); prophets mocked idols as powerless (Isaiah 44:9-20, Jeremiah 10:1-16). Psalm 136 likely served as temple liturgy, possibly for Passover, Feast of Tabernacles, or other festivals recounting God's saving acts. The repetitive structure aided corporate worship and memorization.
Questions for Reflection
- How does affirming God as "God of gods" challenge modern forms of idolatry (money, power, pleasure, success)?
- What difference does it make that the supreme God is characterized by enduring mercy rather than capricious wrath?
- How can repetitive liturgical worship (like this Psalm's refrain) deepen rather than deaden spiritual engagement?
Analysis & Commentary
"O give thanks unto the God of gods: for his mercy endureth for ever." This verse employs a Hebrew title Elohei ha'elohim (God of gods), asserting YHWH's supreme deity over all so-called gods. Elohim can refer to the true God or false gods/idols; Elohei ha'elohim declares Him God above all divine claimants. This confronts ancient polytheism—while nations worshiped many deities, Israel's God reigns supreme. Deuteronomy 10:17 similarly calls Him "God of gods, and Lord of lords." The refrain ki le'olam chasdo (for forever His mercy/lovingkindness) emphasizes that YHWH's covenant faithfulness never fails. Unlike capricious pagan deities, YHWH demonstrates steadfast, enduring mercy. The psalm's structure (26 verses, each ending with this refrain) creates liturgical emphasis through repetition—God's mercy is the constant theme regardless of which saving act is recounted.