Psalms 145:10 — Word Study
WLCיוֹד֣וּךָ יְ֭הוָה כָּל־ מַעֲשֶׂ֑יךָ וַ֝חֲסִידֶ֗יךָ יְבָרֲכֽוּכָה׃
BSAAllkôl [everything, the entirety of creation] You have mademaʻăseh [created, brought into existence] will give You thanksyâdâh▸ [praise, confess] O LORDYᵉhôvâh [Yehovah, covenant-keeping, Yehovah] and Your saintschâçîyd [faithful, pious, holy ones, set apart] will bless Youbârak▸ [praise, honor]
| Greek | English | Parsing |
|---|---|---|
| יוֹד֣וּךָ | they will give thanks to you | Verb hiphil imperfect third person masculine plural, suffix |
| יְ֭הוָה | O Yahweh | Noun proper |
| כָּל־ | all | Noun common, masculine singular construct |
| מַעֲשֶׂ֑יךָ | works your | Noun common masculine plural construct, suffix |
| וַ֝חֲסִידֶ֗יךָ | and faithful [people] your | Conjunction, suffix |
| יְבָרֲכֽוּכָה׃ | they will bless you | Verb piel imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All You have made will give You thanks, O LORD, and Your saints will bless You. |
| KJV | All thy works shall praise thee, O LORD; and thy saints shall bless thee. |
| ASV | All thy works shall give thanks unto thee, O Jehovah; And thy saints shall bless thee. |
| YLT | Confess Thee O Jehovah, do all Thy works, And Thy saints do bless Thee. |
| WEB | All your works will give thanks to you, Yahweh. Your saints will extol you. |
| BBE | All the works of your hands give praise to you, O Lord; and your saints give you blessing. |
Where they part company is יָדָה — see How Translations Differ.
The structure features one main clause followed by a second main clause, highlighting the parallel actions of creation and the saints.







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 145:10
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 — A Psalm of Praisegenerated
Psalms 145:10 expresses a universal call for all of creation to give thanks to the LORD, acknowledging His goodness and mercy. This psalm highlights the relationship between God and His creation, emphasizing that both the works of His hands and His faithful people have a role in praising Him. The preceding verses set the stage by affirming God's goodness and compassion towards all He has made.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 19:1 | The heavens declare the glory of God; the skies proclaim the work of His hands. |
| 2 | Psalm 96:11–13 | Let the heavens be glad and the earth rejoice; let the sea resound, and all that fills it. |
| 3 | Psalm 98:3–9 | He has remembered His love and faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God. |
| 4 | Psalm 103:22 | Bless the LORD, all His works in all places of His dominion. Bless the LORD, O my soul! |
| 5 | Psalm 104:24 | How many are Your works, O LORD! In wisdom You have made them all; the earth is full of Your creatures. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — יָדָה, yo.Du.khagenerated
The verb יָדָה (yadah) means to give thanks or praise, originally conveying the idea of throwing or casting, similar to shooting an arrow. It suggests an act of worship or confession, often with extended hands, as seen in various contexts throughout the Bible.
This form is a hiphil imperfect, indicating an ongoing action by a plural subject. Here, it expresses the collective gratitude of all creation towards God, reinforcing the communal aspect of worship and acknowledgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses give You thanks for יָדָה.
Sentence Structuregenerated
The main verb of the verse is יוֹד֣וּ, they will give thanks, which governs the entire structure. It is followed by a noun phrase indicating the object of thanks, and then a conjunction leading into the second clause about the saints blessing God.
The sentence is structured to emphasize the actions of both creation and the faithful, showing a parallelism in their roles of praise and blessing.
Septuagint Backgroundgenerated
The Septuagint translates יָדָה as ἐχομολογησάσθωσάν, indicating a similar sense of confession or acknowledgment. This choice reflects a broader understanding of praise that encompasses not just thanks but also a declaration of God's greatness.
This translation choice shows a slight widening in meaning, as it emphasizes the aspect of public acknowledgment of God's works.
In plain words — the whole versegenerated
Psalms 145:10 tells us that everything God has made will give Him thanks, and His faithful ones will bless Him. This verse highlights the importance of acknowledging God's goodness and the role of both creation and His people in praising Him.
Frequently Asked Questionsgenerated
It signifies that all of creation acknowledges God's goodness and sovereignty, reflecting His glory and majesty.
The 'saints' refer to those who are faithful and set apart for God, often understood as His devoted followers.
To bless God means to honor and praise Him, acknowledging His greatness and expressing gratitude for His blessings.
Praising God together emphasizes the collective acknowledgment of His goodness and fosters a sense of unity among believers.
Reflection Questionsgenerated
- In what ways can I express my gratitude to God for His creation?
- How can I encourage others to join in praising God?
- What does it mean to be a 'saint' in today's context?
- How can I incorporate more acts of worship and praise into my daily life?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to emphasize the call for all of God's works to acknowledge Him and for His saints to bless Him.
"Let all Your works, O Lord, confess to You, and let Your saints bless You" [Psalms 145:10].Early Church Fathers on Psalms 145 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 145:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll thy works shall praise thee, O Lord,.... Not all his works or creatures in general; though these do objectively praise him, or are the cause rather of others praising him on their account: but
Read John Gill on Psalms 145 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll thy works shall praise thee, O LORD; and thy saints shall bless thee. All thy works shall praise thee, O Lord - either consciously with the voice, or in silent eloquence by their very being (Psalms 19:1-3; Psalms 103:22).
Read Robert Jamieson on Psalms 145 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll thy works shall praise thee; objectively, they give men and angels just occasion to praise thee.
Read Matthew Poole on Psalms 145 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 145:10 All thy works shall praise thee, O LORD; and thy saints shall bless thee.Ver. 10. All thy works shall praise thee] i.e. Minister matter of thy praise. And thy saints shall bless thee] viz. Upon that account. If it were not for a few saints on earth God should lose his glory here, in great part.
Read John Trapp on Psalms 145 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9, 10) All.—This wide outlook over the world as the object, with all that it contains, of the Divine pity and love, is a noble anticipation of our Lord’s teaching in the Sermon on the Mount and is introduced in a similar manner. Just as the subjects of the kingdom of heaven should exceed the heathen in kindness and goodness, because they know the universal and impartial grace of the Father, so here the saints, the members of the covenant, are to bless Jehovah, who shows them peculiar favour, but also lets His tender mercies flow in an unchecked stream over all His works. All Jehovah’s works confess Him, but His saints bless Him.
Read Charles John Ellicott on Psalms 145 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. All thy works shall praise thee] Whom? The God who is good to all. Thy saints] חסידיך chasideycha, thy compassionate ones; those who are partakers of thy great mercy, Psalms 145:8. These shall bless thee, because they know, they feel, that thou willest the salvation of all. The dark, the gloomy, the hard-hearted, the narrow-minded bigots, who never have had thy love shed abroad in their hearts, can unfeelingly deal in the damnation of their fellows.
Read AdamClarke on Psalms 145 →
CambridgeThe Cambridge Bible for Schools and Colleges10. All thy works shall give thanks unto thee] Responding to Jehovah’s goodness and compassion. The works of creation are meant, which bear witness to the sovereignty of their Creator by their obedience to His laws, to His goodness by their manifold beauty, to His greatness by their immeasurable vastness and infinite variety. thy saints] Thy beloved, or, thy godly ones; those who are the objects of Thy lovingkindness, or who reflect Thy character in their own. See Appendix, Note I.
Read Cambridge on Psalms 145 →
Albert Barnes1798–1870Barnes' Notes on the BibleAll thy works shall praise thee - Or, do praise thee; that is, all thy works show what thou art, and combine in setting forth thy perfections. See the notes at Psalms 19:1. And thy saints shall bless thee - Or, do bless thee.
Read Albert Barnes on Psalms 145 →The verse in English, compared — 17 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
All You have made will give You thanks, O LORD, and Your saints will bless You.
All your works will give thanks to you, Yahweh. Your saints will extol you.
All You have made will give You thanks, O LORD, and Your saints will bless You.
All he has made will give thanks to the Lord. Your loyal followers will praise you.
Tyndale line
All thy works shall praise thee, O LORD; and thy saints shall bless thee.
All thy works shall give thanks unto thee, O Jehovah; And thy saints shall bless thee.
All thy works shall give thanks unto thee, O LORD; and thy saints shall bless thee.
All thy works shall praise thee, O LORD; and thy saints shall bless thee.
All thy workes prayse thee, O Lord, and thy Saints blesse thee.
Strictly literal
All thy works shall praise thee, Jehovah, and thy saints shall bless thee.
Confess Thee O Jehovah, do all Thy works, And Thy saints do bless Thee.
O YHWH, all Your works confess You, || And Your saints bless You.
All thy works shall thank thee, O Lord; and thy pious servants shall bless thee.
All you have made will give thanks to you, Yahweh; your faithful ones will bless you.
From the Latin
The Lord shall reign for ever: thy God, O Sion, unto generation and generation.
Simplified
All the created beings will thank you, Lord, and all who faithfully follow you will praise you.
All the works of your hands give praise to you, O Lord; and your saints give you blessing.
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 and the Septuagint agree on the wording of this verse, with all six words matched in the Hebrew and Greek texts. This indicates a consistent transmission of the text across these traditions.
יוֹד֣וּךָ יְ֭הוָה כָּל־ מַעֲשֶׂ֑יךָ וַ֝חֲסִידֶ֗יךָ יְבָרֲכֽוּכָה׃
6 of the 6 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.
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 145:10
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.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sp2ms
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)
N-proper — Noun properHNpt
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
Conj | Adj | Suff — Conjunction · suffixHC/Aampc/Sp2ms
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffixHVpi3mp/Sp2ms
