Psalms 30:4 — Word Study
WLCזַמְּר֣וּ לַיהוָ֣ה חֲסִידָ֑יו וְ֝הוֹד֗וּ לְזֵ֣כֶר קָדְשֽׁוֹ׃
BSAto the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| זַמְּר֣וּ | sing praises | Verb, Piel, imperative second person masculine plural |
| לַיהוָ֣ה | to Yahweh | Preposition, noun proper |
| חֲסִידָ֑יו | O faithful [people] his | Suffix |
| וְ֝הוֹד֗וּ | and give thanks | Conjunction, verb hiphil imperative second person masculine plural |
| לְזֵ֣כֶר | to [the] remembrance of | Preposition, noun common masculine singular construct |
| קָדְשֽׁוֹ׃ | holiness his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sing to the LORD, O you His saints, and praise His holy name. |
| KJV | Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness. |
| ASV | Sing praise unto Jehovah, O ye saints of his, And give thanks to his holy memorial name. |
| YLT | Sing praise to Jehovah, ye His saints, And give thanks at the remembrance of His holiness, |
| WEB | Sing praise to Yahweh, you saints of his. Give thanks to his holy name. |
| BBE | Make songs to the Lord, O you saints of his, and give praise to his holy name. |
All translations agree on the essential message of worship in this verse.
The structure centers on a command to sing and praise, with the audience clearly identified.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 30:4
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 Song of Thanksgivinggenerated
Psalm 30:4 invites the faithful to express their joy and gratitude to the Lord. This verse is part of a psalm celebrating God's deliverance and mercy, encouraging the community to remember His holiness. The surrounding verses reflect on God's saving power and the joy that follows sorrow, as seen in verses 3 and 5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 32:11 | Be glad in the LORD and rejoice, O righteous ones; shout for joy, all you upright in heart. |
| 2 | Psalm 33:1–3 | Rejoice in the LORD, O righteous ones; it is fitting for the upright to praise Him. |
| 3 | Psalm 97:12 | Rejoice in the LORD, you righteous ones, and praise His holy name. |
| 4 | Psalm 103:20–22 | Bless the LORD, all His angels mighty in strength who carry out His word, who hearken to the voice of His command. |
| 5 | Psalm 132:9 | May Your priests be clothed with righteousness, and Your saints shout for joy. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — זַמְּר֣וּ, za.me.Rugenerated
The word זַמְּר֣וּ (zamar) is a verb in the Piel form, indicating a command to sing praises. It emphasizes making music, particularly in a worship context, and is often accompanied by instruments. This form highlights the act of joyful expression in praise of God.
The root of זַמְּר֣וּ suggests touching the strings of a musical instrument, making it a fitting term for worship that involves both singing and instrumental music. The psalmist calls on the saints to engage in this joyful act of worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the call to sing to the Lord and praise His holy name.
Sentence Structuregenerated
The verse contains two main verbs: זַמְּר֣וּ (sing) and הוֹד֗וּ (give thanks), with the first verb commanding the saints to sing and the second instructing them to praise. This structure emphasizes the actions of singing and giving thanks as central to worship.
The prepositional phrase לַיהוָ֣ה (to the Lord) indicates the direction of the singing, while the noun phrases חֲסִידָ֑יו (His saints) and קָדְשֽׁוֹ (His holiness) clarify who is being addressed and the nature of the praise.
Septuagint Backgroundgenerated
The Septuagint translates זַמְּר֣וּ with κύριε (Lord), indicating a direct address to God in the context of worship. This choice reflects the reverence and authority of God in the act of singing praises.
The use of κύριε shows a focus on God's sovereignty and holiness, aligning with the themes present in the Hebrew text.
In plain words — the whole versegenerated
Psalm 30:4 encourages the faithful to sing to the Lord and give thanks for His holiness. The psalmist invites the saints to join in joyful worship, reflecting on God's mercy and the importance of praising His name.
Frequently Asked Questionsgenerated
Singing to the Lord involves expressing joy and gratitude through music, acknowledging His greatness and goodness.
The saints refer to those who are set apart for God, His faithful people who worship and honor Him.
Praising God's holy name is important because it recognizes His character and attributes, reinforcing the relationship between God and His people.
Incorporating singing into worship can be done through personal devotion, joining congregational singing, or using music as a form of prayer and praise.
Reflection Questionsgenerated
- How can I express my gratitude to God through singing?
- What does it mean to me to be counted among the saints?
- In what ways can I encourage others to join in worship and praise?
- How does remembering God's holiness impact my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the importance of singing to God from a clean heart, emphasizing the spiritual significance of worship.
One does not sing to the Lord by simply uttering the words of the psalm with his mouth, but all who send up the psalmody from a clean heart and who are holy, maintaining righteousness toward God, these are able to sing to God,Early Church Fathers on Psalms 30 →
All who are mindful of the mercy of God confess him.Early Church Fathers on Psalms 30 →
"Sing to the Lord, O you saints of His." The prophet seeing these future things, rejoices, and says, "Sing to the Lord, O you saints of His.Early Church Fathers on Psalms 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 30:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSing unto the Lord, O ye saints of his,.... Such to whom he has been gracious and merciful, and has blessed with pardoning grace, and justifying righteousness, adoption, and a right to eternal life;
Read John Gill on Psalms 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
Read Robert Jamieson on Psalms 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, at the mention, &c.; when you call to mind, or when others celebrate, as I do, this day, the holiness of God’ s nature; which he demonstrates by his works, by his faithfulness, care, and kindness towards his holy ones.
Read Matthew Poole on Psalms 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 30:4 Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.Ver. 4. Sing unto the Lord] Here he calleth in help to praise God, as holding himself too weak to do it alone. Publication of God’ s praises should be seconded by provocation of others to do the like. David thought one mouth too little to do it. O ye saints of his] Or, O ye, his merciful ones, that, having partaken of his mercy, are ready to impart the same to others; and not to pull up that bridge before them that yourselves have once gone over (Chasid. Plus, Benignus). At the remembrance (or memorial) of his holiness] That is, at his tabernacle, say some; that his holiness, his grace…
Read John Trapp on Psalms 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Sing unto . . .—Better, Play to Jehovah, ye saints of his. (See Note, Psalms 16:10.) And give thanks.—Better, and sing praises to his holy name. (See margin.) Possibly Exodus 3:15 was in the poet’s mind. (Comp. Psalms 97:12.)
Read Charles John Ellicott on Psalms 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Sing unto the Lord, O ye saints of his] Ye priests, who wait upon him in his sanctuary, and whose business it is to offer prayers and sacrifices for the people, magnify him for the mercy he has now showed in staying this most destructive plague. Give thanks at the remembrance of his holiness.] "Be ye holy," saith the Lord, "for I am holy." He who can give thanks at the remembrance of his holiness, is one who loves holiness; who hates sin; who longs to be saved from it; and takes encouragement at the recollection of God's holiness, as he sees in this the holy nature which he is to share, and the perfection which he is here to attain. But most who call themselves Christians hate the…
Read AdamClarke on Psalms 30 →CambridgeThe Cambridge Bible for Schools and Colleges4, 5. An invitation to the godly to join in thanksgiving, in view of those attributes of Jehovah of which the Psalmist has just had experience. Cp. Psalms 9:11; Psalms 22:23.
Read Cambridge on Psalms 30 →Albert Barnes1798–1870Barnes' Notes on the BibleSing unto the Lord, O ye saints of his - This call upon others to give thanks to God is in view of the mercy which he had experienced.
Read Albert Barnes on Psalms 30 →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
Sing to the LORD, O you His saints, and praise His holy name.
Sing praise to Yahweh, you saints of his. Give thanks to his holy name.
Sing to the LORD, O you His saints, and praise His holy name.
Sing to the Lord, you faithful followers of his; give thanks to his holy name.
Tyndale line
Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
Sing praise unto Jehovah, O ye saints of his, And give thanks to his holy memorial name.
Sing praise unto the LORD, O ye saints of his, and give thanks to his holy name.
Sing to the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.
Sing praises vnto the Lord, ye his Saintes, and giue thankes before the remembrance of his Holinesse.
Strictly literal
Sing psalms unto Jehovah, ye saints of his, and give thanks in remembrance of his holiness.
Sing praise to Jehovah, ye His saints, And give thanks at the remembrance of His holiness,
Sing praise to YHWH, you His saints, || And give thanks at the remembrance of His holiness,
(30:5) Sing unto the Lord, O ye his pious ones, and give thanks to the memorial of his holiness.
Sing praises to Yahweh, you his faithful people! Give thanks when you remember his holiness.
From the Latin
For thou art my strength and my refuge; and for thy name’s sake thou wilt lead me, and nourish me.
Simplified
You who trust the Lord, sing praises to him, and be thankful for his holy character!
Make songs to the Lord, O you saints of his, and give praise to his holy name.
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 the verse, with all six words matched in the Hebrew text. This alignment indicates a consistent understanding of the call to worship and praise across both traditions.
זַמְּר֣וּ לַיהוָ֣ה חֲסִידָ֑יו וְ֝הוֹד֗וּ לְזֵ֣כֶר קָדְשֽׁוֹ׃
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 30:4
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.
זָמַר (zamar) is a Hebrew verb meaning to sing or make music, particularly in praise of God. It is derived from a root that suggests touching the strings of a musical instrument. The word covers actions like singing, playing instruments, and celebrating through music. The Piel form specifically emphasizes making music in worship.
[זמר] vb. only Pi. make music in praise of God
base
H2167 זמר only Pi. make music in praise of God
2167 zamar zaw-mar'
a primitive root (perhaps ident. with 2168 through the idea
of striking with the fingers); properly, to touch the strings
or parts of a musical instrument, i.e. play upon it; to make
music, accompanied by the voice; hence to celebrate in song
and music:--give praise, sing forth praises, psalms.
see HEBREW for 02168
זָמַר (za.mar) — to sing.
1) to sing, sing praise, make music
1a) (Piel)
1a1) to make music, sing
1a2) to play a musical instrument
Aramaic equivalent: ze.mar (זְמָר "music" H2170)
HVpv2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
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 — Preposition · noun properHR/Npt
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)
HAampc/Sp3ms — SuffixHAampc/Sp3ms
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)
HC/Vhv2mp — Conjunction · verb hiphil imperative second person masculine pluralHC/Vhv2mp
זֵ֫כֶר (zeker) refers to concepts of remembrance and memorial. It is derived from the root meaning to remember and encompasses meanings such as memory and commemoration. The entries consistently highlight its use in contexts related to memorials and recollections.
זֵ֫כֶר n.m. remembrance, memorial
base
H2143 זֵ֫כֶר remembrance, memorial
2143 zeker zay'-ker
or zeker {zeh'-ker}; from 2142; a memento, abstr.
recollection (rarely if ever); by implication,
commemoration:--memorial, memory, remembrance, scent.
see HEBREW for 02142
זֵ֫כֶר (ze.kher) — memorial.
1) memorial, remembrance
1a) remembrance, memory
1b) memorial
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms