Psalms 135:1

Translation
King James Version
¶ Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD.
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KJV (with Strong's)
Praise H1984 ye the LORD H3050. Praise H1984 ye the name H8034 of the LORD H3068; praise H1984 him, O ye servants H5650 of the LORD H3068.
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Complete Jewish Bible
Halleluyah! Give praise to the name of ADONAI! Servants of ADONAI, give praise!
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Berean Standard Bible
Hallelujah! Praise the name of the LORD. Give praise, O servants of the LORD,
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American Standard Version
Praise ye Jehovah. Praise ye the name of Jehovah; Praisehim, O ye servants of Jehovah,
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World English Bible Messianic
Praise the LORD! Praise the LORD’s name! Praise him, you servants of the LORD,
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Geneva Bible (1599)
Praise ye the Lord. Praise the Name of the Lord: ye seruants of the Lord, praise him.
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Young's Literal Translation
Praise ye Jah! Praise ye the name of Jehovah, Praise, ye servants of Jehovah,
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See also
Psalms 96:1Psalms 96:4Psalms 7:17Psalms 33:1Psalms 33:2Psalms 111:1Psalms 106:1
In the KJVVerse 16,177 of 31,102

Study This Verse

SUMMARY

Psalms 135:1 serves as a foundational and emphatic call to worship, initiating a psalm dedicated to extolling the unparalleled greatness and sovereign acts of the LORD. It functions as a direct, liturgical imperative, summoning all who are consecrated to God's service to engage in vibrant, communal adoration of His revealed character and mighty deeds. This opening verse establishes the core theme of the psalm: the necessity and privilege of praising the God who alone is worthy of all glory.

CONTEXT

  • Literary Context: Psalm 135 is strategically positioned within the Psalter, often considered part of a larger collection of praise psalms that culminate in the "Great Hallel" (Psalms 136). While not strictly part of the Egyptian Hallel (Psalms 113-118), it shares a similar liturgical spirit, likely intended for communal worship, possibly in the Temple. It echoes and summarizes themes found in earlier psalms, particularly those celebrating God's sovereignty over creation and history, serving as a powerful invocation for the assembly to focus their attention and adoration on Yahweh. Its structure, moving from a general call to praise to specific reasons for praise (God's power, His acts in history, His uniqueness), is characteristic of many psalms of thanksgiving and adoration, often drawing on language and concepts from other parts of the Old Testament, such as the grand narratives of Exodus and Deuteronomy.
  • Historical & Cultural Context: This psalm would have resonated deeply within the ancient Israelite worship context, particularly in the Temple. The phrase "servants of the LORD" (H5650 'ebed) would have primarily referred to the Levites and priests who ministered in the sanctuary, but it also extended to all devout Israelites who identified themselves as Yahweh's bond-servants. Communal praise was a central feature of Israelite religious life, often accompanied by music, singing, and even dancing, as seen in passages like 2 Samuel 6:14-15. The emphasis on "the name of the LORD" reflects the ancient Near Eastern understanding that a name encapsulated the essence, character, and authority of an individual or deity. To praise God's name was to acknowledge His unique identity, His covenant faithfulness, and His supreme power, distinguishing Him from the impotent idols of surrounding nations, a contrast vividly drawn later in Psalms 135:15-18.
  • Key Themes: Psalms 135:1 introduces several profound themes that permeate the entire psalm and much of biblical theology. Firstly, it embodies the Call to Praise (Hallelujah), an imperative that underscores praise not merely as an emotional response but as a fundamental duty and privilege for God's people. This theme is echoed throughout the Psalter, as seen in the universal invitation to praise in Psalm 148:1. Secondly, the verse highlights the Significance of God's Name, emphasizing that praise is directed not just to a generic deity but to the specific, revealed character and authority of Yahweh. In biblical thought, God's name represents His very being, His attributes, and His covenant relationship with His people, as profoundly revealed to Moses in Exodus 3:14. Lastly, it defines the Identity of the Praisers as "servants of the LORD." This designation implies a life of devotion and obedience, where worship is an outflow of one's consecrated relationship with God, anticipating the New Testament call to present our bodies as a "living sacrifice" of worship, as described in Romans 12:1.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Praise (Hebrew, hâlal', H1984): A primitive root meaning "to be clear (orig. of sound, but usually of color); to shine; hence, to make a show, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate." In this context, it is an emphatic command to celebrate, commend, and glory in the LORD. It implies a vibrant, active, and sometimes even boisterous expression of adoration, moving beyond mere intellectual assent to a full-bodied, public declaration of God's worth. This term is the root of "Hallelujah," meaning "Praise Yah."
  • LORD (Hebrew, Yâhh / Yᵉhôvâh', H3050): And H3068, representing the sacred, self-existent, and eternal name of God, Yahweh (Jehovah). Yâhh (H3050) is a contraction of Yᵉhôvâh (H3068), both referring to the Jewish national name of God, emphasizing His covenant faithfulness and His absolute sovereignty. Praising "the LORD" means directing adoration to the one true God, distinct from all other deities, who revealed Himself as "I AM THAT I AM," the unchanging, ever-present One who is faithful to His promises.
  • name (Hebrew, shêm', H8034): Meaning "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." In biblical thought, a "name" is not just a label but encapsulates the very essence, reputation, and authority of a person. To praise "the name of the LORD" is to praise His entire revealed character—His power, holiness, faithfulness, mercy, and justice—all that He is and all that He has done. It is to acknowledge His unique identity and His supreme authority over all creation.

Verse Breakdown

  • "Praise ye the LORD.": This opening imperative is a direct, emphatic command (Hallelujah!) to the congregation to engage in active adoration of Yahweh, the covenant God of Israel. It sets the tone for the entire psalm, establishing praise as the primary and immediate response to God's revealed character and actions. The repetition of this phrase throughout the verse underscores its urgency and centrality, serving as a powerful summons to worship.
  • "Praise ye the name of the LORD;": This clause refines and deepens the initial command. It specifies that the object of praise is not merely God's existence but His "name," which signifies His revealed character, attributes, authority, and reputation. To praise His name is to acknowledge His unique identity, His covenant faithfulness, and His supreme power, differentiating Him from all other gods and idols. This emphasizes the personal, relational, and qualitative nature of the adoration.
  • "praise [him], O ye servants of the LORD.": This final segment identifies the specific audience for this call to worship. While "servants of the LORD" could refer particularly to the Levites and priests who served in the Temple, it broadly encompasses all who are devoted to God's service and committed to His will. It highlights that praise is a privilege and a duty for those who have entered into a relationship with God, whose lives are consecrated to His purposes. The inclusion of "him" (implied in the KJV, but explicit in the Hebrew structure) reinforces the singular focus of this adoration on Yahweh alone.

Literary Devices

The opening verse of Psalms 135 employs several powerful literary devices to achieve its emphatic call to worship. Repetition is the most prominent, with the phrase "Praise ye the LORD" appearing three times. This serves as a form of anaphora, where the repetition of a word or phrase at the beginning of successive clauses or sentences creates emphasis and a rhythmic, almost chant-like quality, reinforcing the central imperative. The use of the imperative mood ("Praise ye") makes the call to worship a direct command, not merely an invitation, highlighting the duty and necessity of adoration for God's people. Furthermore, the verse utilizes direct address ("O ye servants of the LORD"), which personally engages the audience, creating an intimate and immediate connection between the psalmist's call and the worshiper's response. This combination of devices makes the verse a potent and memorable opening, designed to immediately draw the listener into a posture of active, intentional praise.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 135:1 lays the theological groundwork for understanding worship as an inherent response to God's identity and actions. It establishes that praise is not merely an emotional outburst but a deliberate act of acknowledging God's unique sovereignty and His revealed character, encapsulated in His holy name. This foundational call emphasizes that worship is the proper posture for those who identify as His "servants," signifying a life consecrated to His will and glory. It bridges the gap between acknowledging who God is and responding appropriately in adoration, setting the stage for the psalm's subsequent recounting of God's mighty deeds in creation and salvation history, which provide the concrete reasons for such profound praise. This verse underscores the biblical truth that true worship flows from a deep understanding of God's nature and our relationship to Him as His devoted people.

REFLECTION AND APPLICATION

Psalms 135:1 serves as a timeless summons, urging believers across generations to embrace praise as a central and non-negotiable aspect of their faith. It reminds us that worship is not a peripheral activity but a foundational response to the God who has revealed Himself in power and love. This verse challenges us to move beyond passive acknowledgment to active, intentional, and even boisterous adoration, rooted in the understanding of God's unique character and His covenant name. As "servants of the LORD," our lives are meant to be a continuous offering of praise, a testament to His supremacy and our devotion. This means cultivating a lifestyle of gratitude, intentionally recalling His mighty deeds, and proclaiming His goodness, not just in corporate gatherings but in every facet of our daily existence. It calls us to align our hearts, minds, and voices with the divine imperative to "Praise ye the LORD," thereby fulfilling our ultimate purpose as His creation and demonstrating our allegiance to Him in all circumstances.

Questions for Reflection

  • How does understanding "praise" as an active, even "boisterous" command (from hâlal) change your perception of worship?
  • What does it mean practically to "praise the name of the LORD" in your daily life, beyond just singing songs?
  • In what ways do you identify as a "servant of the LORD," and how does this identity inform your worship and daily obedience?
  • How can you move from a passive appreciation of God to a more intentional and consistent practice of praise, even amidst challenges?

FAQ

What is the significance of the repeated phrase "Praise ye the LORD" in this verse?

Answer: The repetition of "Praise ye the LORD" (Hebrew: Hallelujah) three times in Psalms 135:1 is a powerful literary and theological device. It serves to emphasize the central theme of the psalm and underscore the urgency and absolute necessity of praise. Each repetition reinforces the command, ensuring that the audience understands that adoration of Yahweh is not optional but a fundamental duty and privilege. It also creates a liturgical rhythm, making the call memorable and suitable for communal worship, drawing every "servant of the LORD" into a unified chorus of praise. This emphatic reiteration sets a tone of unwavering devotion and highlights the singular focus of the psalm on God's glory, echoing the universal call to worship found throughout the Psalter.

Who are the "servants of the LORD" mentioned in this verse?

Answer: The term "servants of the LORD" (Hebrew: 'ebed YHWH) primarily refers to those consecrated to divine service, particularly the Levites and priests who ministered in the Temple. In the context of ancient Israelite worship, these individuals had a specific role in leading and facilitating communal praise. However, the designation extends more broadly to encompass all devout Israelites who had entered into a covenant relationship with Yahweh and committed themselves to His will, as seen in the broader prophetic designation of Israel as God's servant in Isaiah 41:8. In a New Testament context, all believers are considered "servants of God" or "servants of Christ," called to live lives of worship and obedience, having been bought with a price and now belonging to Him, as affirmed in 1 Corinthians 6:19-20. Thus, the call to praise in Psalms 135:1 is ultimately directed to all who belong to God and are dedicated to His service, whether in ancient Israel or in the modern church.

CHRIST-CENTERED FULFILLMENT

Psalms 135:1, with its urgent call to "Praise ye the LORD," finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of the "name of the LORD" that is to be praised, for in Him "all the fullness of God was pleased to dwell" (Colossians 1:19). The praise commanded in this psalm is directed to Yahweh, the self-existent God, and the New Testament reveals that Jesus is Yahweh incarnate, the One who declares, "I am the Alpha and the Omega" (Revelation 22:13). Furthermore, Jesus perfectly exemplifies the ideal "servant of the LORD," having come not to be served but to serve and give His life as a ransom (Mark 10:45). Through His atoning work on the cross, He has made it possible for all believers to become true "servants of the LORD," no longer enslaved to sin but freed to offer spiritual sacrifices of praise and worship (1 Peter 2:9). Our praise now ascends to the Father through the Son, in the power of the Holy Spirit, making our worship a Christ-centered act of adoration that fulfills the ancient psalmist's cry for Hallelujah. Indeed, every knee will one day bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).

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Commentary on Psalms 135 verses 1–4

Here is, 1. The duty we are called to - to praise the Lord, to praise his name; praise him, and again praise him. We must not only thank him for what he has done for us, but praise him for what he is in himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word. 2. The persons that are called upon to do this - the servants of the Lord, the priests and Levites that stand in his house, and all the devout and pious Israelites that stand in the courts of his house to worship there, Psa 135:2. Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not? 3. The reasons why we should praise God. (1.) Because he whom we are to praise is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory. (2.) Because the work is its own wages: Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin. (3.) Because of the peculiar privileges of God's people (Psa 135:4): The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for therefore God chose a people to himself that they might be unto him for a name and a praise (Jer 13:11), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God's peculiar treasure above all people (Exo 19:5); they are his Segullah, a people appropriated to him, and that he has a delight in, precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 135
Very pleasant ought it be to us, and we should rejoice because it is pleasant, to which this Psalm exhorts us. For it says, "Praise the name of the Lord" [Psalm 135:1]. And it immediately appends the reason, why it is just to praise the name of the Lord. "Praise the Lord, you servants." What more just? What more worthy? What more thankful?...For if He teaches His own servants who have deserved well of Him, the preachers of His Word, the rulers of His Church, the worshippers of His name, the obeyers of His command, that in their own conscience they should possess the sweetness of their life, lest they be corrupted by the praise or disheartened by the reproach of men; how much the more is He above all, the unchangeable One, who teaches these things, neither the greater if you praise, or the less if you reproach. For you will do nothing out of place, by praising your Lord, as servants. And if you were to be for ever only servants, you ought to praise the Lord; how much more ought ye servants to praise the Lord, that you may hereafter gain the privilege of sons?
CassiodorusAD 585
EXPOSITIONS OF THE PSALMS 134:1-2
After the previous psalms (as has been said), in which the prophet ascended by divine mercy to the peak of all virtues, he addresses those who stand in the house of the Lord so that after all God’s immense acts of kindness have been conferred, the heavens and the earth would not cease to praise their Creator. And see with what distinction those commandments have grown in these two verses. First he said, “Praise the name of the Lord.” And lest you should think that this was commanded to any and all, he added, “Praise the Lord, you servants,” that is, “You who are his servants, devoted with eager will, and sense that you have a Lord whom you do not despise by any superstition.” Third, he says, “You who stand in the house of the Lord,” that is, “You who stand in holy belief in him with a persevering and unvacillating will.” This is said against those who have suffered a downfall and fallen suddenly from the honor conferred upon them. Next are the words, “In the halls of the house of our God.” The first entrance of a rather large home is called the hall. There those who live there have been known to make hearths for themselves to drive out the cold. And from the very murky billows of black smoke, these places were called halls (atria) on the grounds that they are pitch black (atra), as antiquity has passed down to us. And because no statement stands empty, which does not seem to contain some mystery, he also says that even those who seem to enter the first portion of the Lord’s house ought to praise the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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