Psalms 56:10 · Bible study
Psalms 56:10 Commentary: Praising God's Word in Elohim and Yahweh
Hebrew · 9 what the commentators say
Meaning in one sentence
Why does David repeat the line with two divine names? Discover the theological depth of Psalm 56:10 and what it teaches about God's word.
Research Summary
- Meaning: David praises God’s word, His specific promise, as the foundation of his trust, using two divine names to underscore its certainty.
- Key words: “Praise” (Hebrew halal, implied); “word” (Hebrew dabar, often meaning promise or decree); “Elohim” and “Yahweh.”
- Main debate: Whether the omission of “his” in the Hebrew makes “word” absolute (the Word as a divine entity) or whether it is simply an ellipsis for “his word.”
- Theological theme: The faithfulness of God’s covenant word; praise as a deliberate act of trust in crisis.
- Best use: Preaching on the security of God’s promises; counseling those who feel abandoned; teaching on the names of God.
Translation Comparison
BSB Berean Standard Bible 2020
In God, whose word I praise, in the LORD, whose word I praise,
WEB World English Bible 2000
In God, I will praise his word. In Yahweh, I will praise his word.
KJV King James Version 1769
In God will I praise his word: in the Lord will I praise his word.
ASV American Standard Version 1901
In God (I will praise his word), In Jehovah (I will praise his word),
YLT Young's Literal Translation 1898
In God I praise the word, In Jehovah I praise the word.
Darby Darby Bible 1890
In God will I praise [his] word; in Jehovah will I praise [his] word.
Douay-Rheims Douay-Rheims Bible 1899
I will give praise to thee, O Lord, among the people: I will sing a psalm to thee among the nations.
Translations in other languages (10 available)
En Dios alabaré su palabra; en Jehová alabaré su palabra.
Por causa de Deus eu louvarei sua palavra; por causa do SENHOR eu louvarei sua palavra.
Mes ennemis reculent, au jour où je crie;
Ich will rühmen Gottes Wort; ich will rühmen des HERRN Wort.
Dan zullen mijn vijanden achterwaarts keren, ten dage als ik roepen zal; dit weet ik, dat God met mij is.
Coll’aiuto di Dio celebrerò la sua parola; coll’aiuto dell’Eterno celebrerò la sua parola.
Tedy się nazad cofną nieprzyjaciele moi, któregokolwiek dnia zawołam; bo to wiem, iż Bóg jest ze mną.
Буду славить Тебя, Господи, между народами; буду воспевать Тебя среди племен,
我倚靠 神，我要讚美 他的話；我倚靠耶和華，我要讚美 他的話。
In God will I give praise to his word; in the Lord will I give praise to his word.
Verse in Context
Scholars' Consensus
Commentators across traditions agree that verse 10 anchors David’s confidence in God’s promise, not merely in abstract divine power. Barnes notes that “his word” refers to God’s revealed truth, the specific promise that now “impressed his mind most deeply.” Cambridge Bible observes that the Hebrew text lacks the pronoun “his,” rendering it simply “the word,” which suggests the absolute, eternal divine word of promise. Gill highlights the doubling of the line as a sign of fixed resolution and strong affection: “whether I am in adversity or prosperity … yet will I praise him.” Calvin’s broader reading of the psalm shows David’s faith struggling against fear; the refrain thus becomes a deliberate, almost liturgical assertion that God’s spoken commitment outweighs every visible threat. The consensus is that this verse celebrates the trustworthiness of God’s word, whatever name we call Him by.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Textual conflation view: Cambridge Bible suggests the repetition may result from an editor adding a line with the covenant name alongside an earlier Elohistic line; the two names occur together elsewhere in the Elohistic psalms.
- Descriptive of divine attributes: Gill and the Targum associate Elohim with justice and Yahweh with mercy, reading the verse as praising God in both his severity and his kindness.
- Simple emphatic repetition: Barnes and Matthew Henry treat the repetition as a natural poetic intensification, with no underlying textual problem or attribute symbolism.
What is clear: David praises God’s word as the foundation of his trust, and the refrain expresses a settled confidence that transcends his immediate danger.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'his word' | All traditions see it as the divine promise or revelation that God has spoken. | Some (like Barnes, Matthew Henry) refer it to a specific promise to David. Others (Cambridge, Gill) allow it to mean the absolute, eternal Word, with Gill even seeing a reference to the pre-incarnate Christ (the Memra). |
| Repetition of the line | The repetition is emphatic, expressing David's fixed resolve and deep conviction. | Some (Cambridge) suggest it may be a 'conflate reading' from an Elohistic editor. Others (Gill, Geneva) treat it as original and intentional, linking the two names to different attributes (justice and mercy). |
| The two divine names (Elohim and Yahweh) | The use of both names highlights different aspects of God's character. | The Targum and Gill associate Elohim with justice and Yahweh with mercy. Barnes sees both as simply two ways of naming the one God whose word is praiseworthy. Calvin does not emphasize a distinction beyond the names themselves. |
| Relationship to Psalm 56:4 | Verse 10 echoes verse 4 almost verbatim, forming a refrain. | Some (Lange) note that verse 10 is 'somewhat enlarged' by using two names instead of one, intensifying the declaration. Others see it as a simple repetition for structural unity. |
Historical & Cultural Context
Psalm 56 belongs to David’s period of flight, likely during his stay in Gath where the Philistines seized him (1 Samuel 21). The title places the psalm at a moment of extreme vulnerability, David, alone and surrounded by enemies, is driven to the edge. Calvin, Keil and Delitzsch, and Lange all connect the psalm to this period: David “mixes complaint with prayer,” and the refrain reflects a strenuous contest between faith and fear.
The two divine names in verse 10, Elohim and Yahweh, carry weight in this context. Elohim is the generic name for God, often associated in Jewish tradition with justice and power. Yahweh is the covenant name, linked to mercy and promise. Gill cites the Targum: “in the attribute of justice … in the attribute of mercies.” Matthew Henry observes that David is “hunted like a partridge,” yet he finds comfort in knowing God counts his wanderings and bottles his tears (v. 8). The repetition thus becomes a theological anchor, whether God appears in justice or mercy, His word is worthy of praise.
Cambridge Bible notes that the two names sometimes appear together in Elohistic psalms, and the repetition may be a “conflate reading.” But even if the second line is a redactional expansion, it reinforces the same truth: the God of creation and the God of covenant are one, and His promise holds.
Textual Notes
The Hebrew text of Psalm 56:10 lacks the pronoun “his” in both lines, reading “In God I will praise the word; in Yahweh I will praise the word.” Cambridge Bible notes this omission as “difficult” and suggests that if the text is sound, “word” must be used absolutely for the divine promise. The line may be a ‘conflate reading’, the survival or restoration of an earlier version alongside an Elohistic editor’s redaction. No other significant variants are reported in the consulted sources.
Reception History
Christian interpreters have long seen in this verse a pattern for praising God’s word in times of trial. The Targum, read in synagogues, linked the two divine names to justice and mercy, a tradition that influenced medieval Jewish commentators like Rashi (through Jarchi). In the Reformation, Calvin and Matthew Henry used the verse to counsel believers to fix their hearts on God’s promises rather than circumstances. The repetition has been set to music in metrical psalters and sung as a declaration of trust. In modern use, the verse often appears in devotional works on the reliability of Scripture and in prayer books for those facing persecution.
Preaching This Verse
Three-point outline
- God’s word is fixed regardless of circumstance. David repeats the same line with two different names. Whether we call on Elohim (the strong Judge) or Yahweh (the covenant Keeper), the word remains the same. Our security is not in our feelings but in God’s unchangeable promise.
- Praise is a decision before it is a feeling. David says “I will praise” even while his enemies are closing in. The repetition shows resolve, he chooses gratitude over panic.
- The covenant name deepens our trust. Yahweh is the name God gave to Moses at the burning bush, a name of faithfulness. David uses it here to remind himself that the same God who promised deliverance to Abraham, Isaac, and Jacob will not fail him now.
Five-point outline
- Verse in context: David has just recounted that God bottles his tears (v. 8). Verse 10 is the response, praise from a man who knows he is seen.
- The object of praise: “His word”, not God’s power in general, but His specific promise. Barnes: “that which seemed to lay the foundation of loftiest praise was that he had spoken to men.”
- The repetition: The same phrase with two divine names. This mirrors verse 4 and creates a refrain that structures the psalm.
- Different names, one God: The Targum reads the first line as praise in the attribute of justice, the second in mercy. Both are reasons to worship.
- Outcome: Verse 11 follows with trust and fearlessness. The praise of the word leads to the quieting of fear.
Illustration hooks
- Anchoring in a storm: A ship rides out a hurricane not by looking at the waves but by trusting the anchor chain. David looks at God’s word, the anchor, not the enemy’s threats.
- Two names, one promise: Imagine a child calling their father “Dad” in a moment of comfort and “Papa” in a moment of tenderness. The names change but the relationship holds. David uses both names for the same confidence.
Questions your congregation is asking
- “If God is for me, why do I still feel afraid?” (David felt fear too, that’s why he repeats the refrain.)
- “What does it mean to praise God’s word when everything seems to be going wrong?”
- “Does the covenant name Yahweh still apply to me today?”
Leading a Discussion
This verse sits at the heart of a psalm written in crisis. David has just described his enemies lurking and his own tears collected by God. Then he turns to praise, not of his situation, but of God’s word. The repetition with two different names challenges us to think about why the specific names matter. As you discuss, consider both what the verse says and how its structure reinforces the message.
Discussion questions
- Read Psalm 56:4 and compare it with verse 10. What changes, and what stays the same? Why do you think David repeats himself?
- Barnes suggests that “his word” means “the promise” God had made to David. What specific promises might David have had in mind? (Consider 1 Samuel 16 and the anointing.)
- The two divine names are used here. How does thinking of God as Elohim (Creator) versus Yahweh (Covenant Keeper) change the way you approach Him?
- Gill writes that the Targum links Elohim with justice and Yahweh with mercy. Can you think of times when praising God for His justice felt as necessary as praising Him for His mercy?
- Verse 10 is a refrain, a repeated line that the psalmist uses to ground himself. What “refrains” do you use when you are afraid? What verses or truths do you come back to?
- How does knowing that God counts your tears (v. 8) change the way you read verse 10? Does praise feel more honest when you know God sees your pain?
- In verse 13, David speaks of deliverance as already accomplished (“for you have delivered”). How does praising God for a future promise as if it is already fulfilled shape our prayer life?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 32:11 | Please deliver me from the hand of my brother, from the hand of Esau; for I fear him, lest he come and strike me and the mothers with the children. |
| Psalms 56:4 | In God, I praise his word. In God, I put my trust. I will not be afraid. What can flesh do to me? |
| Psalms 60:6 | God has spoken from his sanctuary: “I will triumph. I will divide Shechem, and measure out the valley of Succoth. |
| Matthew 24:35 | Heaven and earth will pass away, but my words will not pass away. |
| Hebrews 6:18 | that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us. |
| II Peter 1:4 | by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the wording here repeats exactly what David said in an earlier verse. Rather than offering fresh comment, he sends the reader to his note on that earlier passage for the full explanation.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that David singles out God's word, his promise and revealed truth, as the specific reason for praise, giving it a pre-eminence above all other displays of God's perfections. For Barnes, the word of God becomes the deepest impression on the heart, the great mercy for which we are most thankful.
Calvin's Commentaries Reformed 1564
Calvin observes that even when David resorted to feigning madness out of fear, his faith was secretly active in fervent prayer. The psalm reveals a strenuous inner contest: David’s human weakness led him to an undignified deception, but his trust in God never fully gave way.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes a textual difficulty here: the Hebrew omits the expected pronoun with "word," so it must be taken absolutely as the divine word of promise. The repeated line swaps "God" for the covenant name "Jehovah," which may simply be a conflate reading from different editors rather than an original refrain variation.
Geneva Bible Notes Reformed 1599
The note emphasizes that the psalmist's joy in God is grounded specifically in God's word. By repeating the same thought, the commentator highlights that this foundation for rejoicing is so central it deserves double emphasis.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the psalmist repeats the same phrase but with two different names for God—Elohim and Jehovah. Drawing on Jewish tradition, he sees the first as pointing to God's justice and the second to His mercy, so the believer praises God in both adversity and prosperity alike. He also reads "the word" as a reference to Christ, the eternal Son worthy of praise.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the poet's unsettled wandering is something God actively counts, not just a flight. The tears are already collected, as the passive participle suggests, recorded in God's bottle. The poet's confidence rests on this certain knowledge that God is for him, so when he calls, his enemies will retreat.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that God keeps a detailed account of his people's afflictions, both their physical wanderings and their emotional tears. This divine record-keeping, preserved in a bottle and a book, assures David that he is not forgotten even when cast out by men.