Psalms 99:3 — Word Study
WLCיוֹד֣וּ שִׁ֭מְךָ גָּד֥וֹל וְנוֹרָ֗א קָד֥וֹשׁ הֽוּא׃
BSALet them praiseyâdâh▸ Your greatgâdôwl [great and to be feared, in size, age, or importance] and awesomeyârêʼ [terrible, inspiring awe] nameshêm [fame, renown, reputation] Hehûwʼ [the supreme God, holy and set apart] is holyqâdôwsh [set apart, sacred, and reverenced]
| Greek | English | Parsing |
|---|---|---|
| יוֹד֣וּ | let them give thanks to | Verb, Hiphil, imperfect third person masculine plural |
| שִׁ֭מְךָ | name your | Noun common masculine singular construct, suffix |
| גָּד֥וֹל | great | Adj |
| וְנוֹרָ֗א | and to be feared | Conjunction, verb niphal participle (active) masculine singular |
| קָד֥וֹשׁ | [is] holy | Adj |
| הֽוּא׃ | he | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let them praise Your great and awesome name— He is holy! |
| KJV | Let them praise thy great and terrible name; for it is holy. |
| ASV | Let them praise thy great and terrible name: Holy is he. |
| YLT | They praise Thy name, 'Great, and fearful, holy [it] is.' |
| WEB | Let them praise your great and awesome name. He is Holy! |
| BBE | Let them give praise to your name, for it is great and to be feared; holy is he. |
Where they part company is גָּד֥וֹל — see How Translations Differ.
The main clause leads with a call to praise, followed by descriptive phrases that elaborate on God's name and attributes.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיָדָה
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 99:3
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 Call to Praise God's Namegenerated
Psalm 99:3 calls upon the people to praise the name of the Lord, emphasizing His greatness and holiness. This psalm reflects a broader theme in the Book of Psalms, where the majesty of God is celebrated, and His attributes are acknowledged. The surrounding verses further highlight God's sovereignty and justice, inviting worship and reverence from His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 66:3 | Say to God, “How awesome are Your deeds! So great is Your power that Your enemies cower before You. |
| 2 | Psalm 76:12 | He breaks the spirits of princes; He is feared by the kings of the earth. |
| 3 | Deuteronomy 7:21 | Do not be terrified by them, for the LORD your God, who is among you, is a great and awesome God. |
| 4 | Deuteronomy 28:58 | If you are not careful to observe all the words of this law which are written in this book, that you may fear this glorious and awesome name—the LORD your God— |
| 5 | Nehemiah 1:5 | Then I said: “O LORD, God of heaven, the great and awesome God who keeps His covenant of loving devotion with those who love Him and keep His commandments, |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יוֹד֣וּ, yo.Dugenerated
The Hebrew verb יָדָה (yadah) means to give thanks or praise, originally implying the action of throwing or casting, similar to shooting an arrow. In this context, it expresses an act of worship where the people extend their hands in gratitude and acknowledgment of God's greatness.
The Hiphil form indicates a causative action, suggesting that the people are called to actively engage in praising God. This verb is frequently used in the Psalms to denote worship and confession, emphasizing the communal aspect of gratitude towards God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses great and awesome to describe God's name, reflecting the original Hebrew meanings.
Where others part company with the BSB, they differ primarily in the rendering of גָּד֥וֹל. The BSB and several versions like the KJV and ASV maintain the straightforward translation of great, while the BBE adds great and to be feared, which expands on the sense of reverence associated with God's name.
Sentence Structuregenerated
The finite verb יוֹד֣וּ governs the main clause, with a noun phrase as the object and an adjective phrase describing God's name. The structure emphasizes the call to action in praising God, while the adjective phrases elaborate on the qualities of His name.
The order of the Hebrew words places emphasis on the act of praise, highlighting the greatness and holiness of God as central themes in this verse.
Septuagint Backgroundgenerated
The Septuagint translates יוֹד֣וּ as ἐχομολογησάσθωσαν, which means 'let them confess' or 'acknowledge'. This choice suggests a focus on the acknowledgment of God's attributes rather than merely giving thanks, indicating a deeper engagement with the divine.
The Greek word μεγάλῳ corresponds to גָּד֥וֹל, maintaining the sense of greatness but potentially expanding the interpretation to include the idea of God's overwhelming presence.
In plain words — the whole versegenerated
Psalm 99:3 encourages the people to praise God's name, emphasizing His greatness and holiness. This verse is part of a larger psalm that celebrates God's majesty and justice, inviting worship and reverence from those who recognize His power.
Frequently Asked Questionsgenerated
Praising God's name involves acknowledging His attributes, character, and the significance of His presence in our lives.
God's name is great and awesome because it represents His power, authority, and the reverence He commands among His people.
We can express our praise to God through worship, prayer, and acts of gratitude that acknowledge His greatness and holiness.
Holiness refers to being set apart and sacred, indicating God's unique nature and His moral perfection.
Reflection Questionsgenerated
- In what ways can I actively praise God's name in my daily life?
- How does understanding God's greatness impact my relationship with Him?
- What are some specific attributes of God that inspire awe in me?
- How can I encourage others to recognize and praise God's holiness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 99:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them praise thy great and terrible name,.... All people, especially the Lord's people; those that dwell in Zion, where his name is great, in high esteem, venerable, and valued; as his name Jesus,
Read John Gill on Psalms 99 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet them praise thy great and terrible name; for it is holy. Let them (namely, 'all the peoples') praise thy great and terrible name - prophetic of what shall be; therefore put imperatively, because
Read Robert Jamieson on Psalms 99 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThem, to wit, all people, last mentioned. For it is holy; for it is not only great, but holy, and therefore most praise-worthy.
Read Matthew Poole on Psalms 99 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 99:3 Let them praise thy great and terrible name; [for] it [is] holy.Ver 3. Let them praise thy great and terrible name] Nomen illud maiestativum. Some hereby understand the name Jehovah, of which Joshua 7:9, "What wilt thou do to thy great name?" And Jeremiah 44:26, "I have sworn by my great name." But God’ s name is usually put for God’ s self. For it is holy] And therefore to be sanctified in righteousness, Isaiah 5:16.
Read John Trapp on Psalms 99 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Great and terrible name.—The rabbins see here the mystic tetragrammaton, whose pronunciation was kept so secret. For it is holy.—This is grammatically possible, but as Psalms 99:5; Psalms 99:9 repeat the expression, evidently as a refrain, and there it needs the masculine, it is better to read here, “Holy is He.” In this way, too, we avoid an awkward construction in the next verse, which should be joined closely with this: Let them praise Thy great and terrible name (saying), “Holy is He, and mighty, a king that loveth justice.”
Read Charles John Ellicott on Psalms 99 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Let them praise thy great and terrible name] Let them confess thee to be great and terrible: let them tremble before thee. For it is holy.] קדוש הוא kadosh hu. As this not only ends this verse but the fifth also, and in effect the ninth, it seems to be a species of chorus which was sung in a very solemn manner at the conclusion of each of these parts. His holiness-the immaculate purity of his nature, was the reason why he should be exalted, praised, and worshipped.
Read AdamClarke on Psalms 99 →
CambridgeThe Cambridge Bible for Schools and Colleges3. thy great and terrible name] Cp. Psalms 47:2; Psalms 111:9; Deuteronomy 7:21. for it is holy] A possible rendering; cp. Isaiah 57:15; but the parallels of Psa 99:5; Psalms 99:9 point rather to the rendering of R.V., Holy is he. His highest claim to adoration is His absolute moral perfection. Cp. Psalms 22:3 note.
Read Cambridge on Psalms 99 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet them praise thy great and terrible name - The word rendered “terrible” means “to be feared or reverenced;” that is, his name - his being - he himself - is suited to inspire awe and reverence.
Read Albert Barnes on Psalms 99 →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
Let them praise Your great and awesome name— He is holy!
Let them praise your great and awesome name. He is Holy!
Let them praise Your great and awesome name—He is holy!
Let them praise your great and awesome name! He is holy!
Tyndale line
Let them praise thy great and terrible name; for it is holy.
Let them praise thy great and terrible name: Holy is he.
Let them praise thy great and terrible name: holy is he.
Let them praise thy great and terrible name; for it is holy.
They shall prayse thy great and fearefull Name (for it is holy)
Strictly literal
They shall praise thy great and terrible name, — it is holy! —
They praise Thy name, 'Great, and fearful, holy [it] is.'
They praise Your Name, “Great, and fearful, [it] is holy!”
They will give thanks to thy name, great, and terrible, [and] holy it is.
Let them praise your great and awesome name; he is holy.
From the Latin
Know ye that the Lord he is God: he made us, and not we ourselves. We are his people and the sheep of his pasture.
Simplified
Let them praise his greatness, and respect him for who he is—for he is holy,
Let them give praise to your name, for it is great and to be feared; holy is he.
Word by word, the decisions they made
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 reads יוֹד֣וּ שִׁ֭מְךָ גָּד֥וֹל וְנוֹרָ֗א קָד֥וֹשׁ הֽוּא׃, which is consistent with the Septuagint's translation of most words. The Dead Sea Scrolls contain a similar reading, although six words were supplied by an editor due to damage.
יוֹד֣וּ שִׁ֭מְךָ גָּד֥וֹל וְנוֹרָ֗א קָד֥וֹשׁ הֽוּא׃
5 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.
[יודו] [שמ׳ך] [גדול] [ונורא] [קדוש] [הוא]
nothing on the leather here — 6 supplied entire by an editor.
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 99:3
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 — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Niphal — Conjunction · verb niphal participle (active) masculine singularHC/VNrmsa
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj — AdjHAamsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
