Give thanks to the LORD
The phrase "Give thanks" comes from the Hebrew word "yadah," which means to acknowledge or confess. In this context, it is an invitation to express gratitude to the LORD, recognizing His sovereignty and benevolence. The act of giving thanks is not just a verbal expression but a posture of the heart, acknowledging God's hand in all aspects of life. The LORD, represented by the tetragrammaton YHWH, is the covenant name of God, reminding believers of His eternal faithfulness and relationship with His people.

for He is good
The declaration "for He is good" is a fundamental assertion of God's character. The Hebrew word "tov" (good) encompasses moral goodness, kindness, and benevolence. This statement is a theological anchor, affirming that God's nature is inherently good, which is a recurring theme throughout Scripture. Historically, this affirmation has provided comfort and assurance to believers, especially in times of trial, reinforcing the belief that God's intentions and actions are always for the ultimate good of His creation.

His loving devotion endures forever
The phrase "His loving devotion" is translated from the Hebrew word "chesed," which is often rendered as "steadfast love," "mercy," or "lovingkindness." This term conveys a deep, covenantal love that is loyal and unfailing. The assertion that it "endures forever" emphasizes the eternal and unchanging nature of God's love. This enduring loving devotion is a cornerstone of the biblical narrative, highlighting God's unwavering commitment to His people despite their failures. It serves as a reminder of the eternal hope and security found in God's promises, encouraging believers to trust in His everlasting faithfulness.

(1) This formula of praise in the Jewish Church occupied, as a choral refrain, a similar position to the Gloria Patri in Christian worship. The precise date of its first appearance cannot be ascertained. The chronicler includes it in the compilation from different psalms, which he introduces as sung when the Ark was brought to Zion (1Chronicles 16:34): and represents it not only as chanted by the procession of priests and Levites, but as bursting spontaneously from the lips of the assembled multitudes at the dedication of Solomon's Temple (2Chronicles 7:3). He mentions it also in connection with Jehoshaphat's revival of choral music. And it is probable that he was not guilty of any great anachronism in giving it this early existence; for Jeremiah speaks of it as a refrain as familiar as those customary at weddings (Jeremiah 33:11), and, indeed, foretells its revival as of a practice once common, but long disused. But the fact that it is found in four liturgical hymns, besides Psalms 136, where it becomes a refrain after every verse, as well as its express mention in Ezra 3:11 as used at the dedication of the second Temple, shows that its use became more general after the Captivity; and it was in use in the Maccabaean period (1 Maccabees 4:24). . . .