Psalms 147:11 — Word Study
WLCרוֹצֶ֣ה יְ֭הוָה אֶת־ יְרֵאָ֑יו אֶת־ הַֽמְיַחֲלִ֥ים לְחַסְדּֽוֹ׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] is pleasedrâtsâh [accepts, delights in] with those who fear Himyârêʼ [reverence, are afraid of] who hopeyâchal [wait, trust] in His loving devotionchêçêd [kindness, mercy, lovingkindness]
| Greek | English | Parsing |
|---|---|---|
| רוֹצֶ֣ה | [is] taking pleasure in | Verb, Qal, participle (active) masculine singular |
| יְ֭הוָה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| יְרֵאָ֑יו | [those] fearing him | Suffix |
| אֶת־ | the object marker | Particle |
| הַֽמְיַחֲלִ֥ים | those [who] hope | Particle, verb piel participle (active) masculine plural |
| לְחַסְדּֽוֹ׃ | for covenant loyalty his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is pleased with those who fear Him, who hope in His loving devotion. |
| KJV | The LORD taketh pleasure in them that fear him, in those that hope in his mercy. |
| ASV | Jehovah taketh pleasure in them that fear him, In those that hope in his lovingkindness. |
| YLT | Jehovah is pleased with those fearing Him, With those waiting for His kindness. |
| WEB | Yahweh takes pleasure in those who fear him, in those who hope in his loving kindness. |
| BBE | The Lord takes pleasure in his worshippers, and in those whose hope is in his mercy. |
All translations agree on the meaning of the verse, emphasizing God's pleasure in those who fear Him.
The sentence has one main clause with two subordinate phrases that clarify who the subjects of God's pleasure are.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרָצָה
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 147:11
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 — The LORD's Delight in His Peoplegenerated
Psalms 147:11 expresses the joy and approval of the LORD towards those who fear Him and trust in His lovingkindness. This verse emphasizes the relationship between God and His faithful followers, highlighting the importance of reverence and hope in His character. It is part of a larger psalm that reflects on God's care for Jerusalem and His sovereignty over creation, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:27 | May those who favor my vindication shout for joy and gladness; may they always say, “Exalted be the LORD who delights in His servant’s well-being.” |
| 2 | Psalm 149:4 | For the LORD takes pleasure in His people; He adorns the afflicted with salvation. |
| 3 | Proverbs 11:20 | The perverse in heart are an abomination to the LORD, but the blameless in their walk are His delight. |
| 4 | Proverbs 31:30 | Charm is deceptive and beauty is fleeting, but a woman who fears the LORD is to be praised. |
| 5 | Isaiah 62:4 | No longer will you be called Forsaken, nor your land named Desolate; but you will be called Hephzibah, and your land Beulah; for the LORD will take delight in you, and your land will be His bride. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — רוֹצֶ֣ה, ro.Tzehgenerated
The word רוֹצֶ֣ה (ro.Tzeh) is a participle from the root רָצָה (H7521), meaning 'to take pleasure in' or 'to accept favorably'. It indicates an active state of delight, showing God's satisfaction with those who revere Him.
This word captures the essence of God's approval and affection towards His people. The parsing as a participle suggests an ongoing state of being pleased, rather than a one-time action, reflecting God's continual delight in those who fear Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree that the LORD is pleased with those who fear Him and hope in His loving devotion.
Sentence Structuregenerated
The finite verb רוֹצֶ֣ה (ro.Tzeh) governs the sentence, with two noun phrases following it: יְרֵאָ֑יו (those who fear Him) and הַֽמְיַחֲלִ֥ים (those who hope). This structure highlights the subjects of God's pleasure.
The Hebrew word order emphasizes the subjects who are the focus of God's delight, placing the action of being pleased at the forefront.
Septuagint Backgroundgenerated
The Septuagint translates רוֹצֶ֣ה as εὐδοκεῖ (eudokei), which means 'to be well-pleased' or 'to approve'. This choice reflects a strong affirmation of God's pleasure in those who fear Him.
This rendering underscores the continuity of God's character in both Hebrew and Greek texts, maintaining the theme of divine approval.
In plain words — the whole versegenerated
Psalms 147:11 tells us that the LORD is pleased with those who fear Him and trust in His loving devotion. This verse highlights the importance of reverence for God and the hope found in His mercy.
Frequently Asked Questionsgenerated
To fear the LORD means to have a deep respect and reverence for Him, recognizing His power and authority.
We show our hope in God's loving devotion by trusting in His promises and relying on His mercy in our lives.
God takes pleasure in those who fear Him because it reflects a relationship built on trust, respect, and acknowledgment of His greatness.
God's loving devotion signifies His unwavering kindness and mercy towards His people, assuring them of His care and commitment.
Reflection Questionsgenerated
- In what ways can I demonstrate my reverence for God in my daily life?
- How can I cultivate a deeper trust in God's loving devotion?
- What are some examples of God's kindness that I can reflect on?
- How does understanding God's pleasure in those who fear Him affect my relationship with Him?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine of Hippo, referenced this verse to discuss God's delight in those who fear Him and hope in His mercy.
But what adds he? "The Lord will delight in them that fear Him, and in them that hope in His mercy" [Psalms 147:11].Early Church Fathers on Psalms 147 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 147:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord taketh pleasure in them that fear him,.... With a filial and godly fear; that serve and worship him, privately and publicly, with reverence and love: as, appears by the goodness he lays up
Read John Gill on Psalms 147 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. He delighteth not in the strength of the horse; he taketh not pleasure in the legs of a man.
Read Robert Jamieson on Psalms 147 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat believingly and patiently expect and seek relief and happiness from God alone, and from his mere grace and mercy, and not from any creature, nor from their own merits.
Read Matthew Poole on Psalms 147 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 147:11 The LORD taketh pleasure in them that fear him, in those that hope in his mercy.Ver. 11. The Lord taketh pleasure in them that fear him] That put themselves into the hands of justice, in hope of mercy. These are his Hephzibahs, his darlings in whom he taketh singular delight and complacence. Mentemque habere queis bonam; Et esse corculis datum est.
Read John Trapp on Psalms 147 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The Lord taketh pleasure in them that fear him] That are truly religious. In those that hope is his mercy.] Who are just beginning to seek the salvation of their souls. Even the cry of the penitent is pleasing in the ear of the Lord. With this verse the hundred and forty-sixth Psalm ends in all the Versions, except the Chaldee. And the hundred and forty-seventh commences with the 12th verse. I believe these to be two distinct Psalms. The subjects of them are not exactly the same, though something similar; and they plainly refer to different periods.
Read AdamClarke on Psalms 147 →CambridgeThe Cambridge Bible for Schools and Colleges11. those that hope in his mercy] Or, those that wait for his loving-kindness.
Read Cambridge on Psalms 147 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord taketh pleasure in them that fear him - In those who truly worship him, however humble, poor, and unknown to people they may be; however unostentatious, retired, unnoticed may be their worship.
Read Albert Barnes on Psalms 147 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Taketh pleasure—As in Ezra and Nehemiah, who, having been loyal to God in trying times, now felt the sunshine of his pleasure.
Read Daniel Denison Whedon on Psalms 147 →The verse in English, compared — 16 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
The LORD is pleased with those who fear Him, who hope in His loving devotion.
Yahweh takes pleasure in those who fear him, in those who hope in his loving kindness.
The LORD is pleased with those who fear Him, who hope in His loving devotion.
The Lord takes delight in his faithful followers, and in those who wait for his loyal love.
Tyndale line
The LORD taketh pleasure in them that fear him, in those that hope in his mercy.
Jehovah taketh pleasure in them that fear him, In those that hope in his lovingkindness.
The LORD taketh pleasure in them that fear him, in those that hope in his mercy.
The LORD taketh pleasure in them that fear him, in those that hope in his mercy.
But the Lord deliteth in them that feare him, and attende vpon his mercie.
Strictly literal
Jehovah taketh pleasure in those that fear him, in those that hope in his loving-kindness.
Jehovah is pleased with those fearing Him, With those waiting for His kindness.
YHWH is pleased with those fearing Him, || With those waiting for His kindness.
The Lord taketh pleasure in those that fear him, that wait for his kindness.
Yahweh takes pleasure in those who honor him, who hope in his covenant faithfulness.
Simplified
What the Lord values are those who follow him, those who put their confidence in his trustworthy love.
The Lord takes pleasure in his worshippers, and in those whose hope is in his mercy.
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 largely agree in their wording, with five out of seven words matching directly. This consistency indicates a stable transmission of the text across these traditions.
רוֹצֶ֣ה יְ֭הוָה אֶת־ יְרֵאָ֑יו אֶת־ הַֽמְיַחֲלִ֥ים לְחַסְדּֽוֹ׃
5 of the 7 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 147:11
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.
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
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 — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יָרֵא (yare') is an adjective and verb derived from the root יָרֵא (H3372), meaning 'to fear.' It encompasses meanings such as 'afraid' and 'reverent.' The entries indicate a moral aspect to fear, suggesting a sense of reverence alongside being fearful.
יָרֵא adj. verb. v. supr. [j.df.aa] Pt.
base
H3373 יָרֵא adj. verb. v. supr. [3372] Pt.
3373 yare' yaw-ray'
from 3372; fearing; morally, reverent:--afraid, fear (-ful).
see HEBREW for 03372
יָרֵא (ya.re) — afraid.
fearing, reverent, afraid
V-Qal | Suff — SuffixHAampc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יָחַל (yachal) is a Hebrew verb that means to wait, with implications of hope and patience. It has various forms: in the Niphal it means to wait, while in the Piel and Hiphil it conveys waiting for or hoping for something. The entries indicate a range of meanings related to expectation and trust.
[יָחַל] vb. Niph. wait; Pi. await
Niph. wait
Pi.
wait, tarry for
wait for = hope for
Hiph. wait, tarry
base
H3176 יָחַל Niph. wait; Pi. await
3176 yachal yaw-chal'
a primitive root; to wait; by implication, to be patient,
hope:--(cause to, have, make to) hope, be pained, stay, tarry,
trust, wait.
יָחַל (ya.chal) — to wait: wait.
: wait[for_time]
1) to wait, hope, expect
1a) (Niphal) to wait
1b) (Piel)
1b1) to wait, await, tarry
1b2) to wait for, hope for
1c) (Hiphil) to wait, tarry, wait for, hope for
Also means: ya.chal (יָחַל ": hope" H3176H)
יָחַל (ya.chal) — to wait: hope.
: hope/trust
1) to wait, hope, expect
1a) (Niphal) to wait
1b) (Piel)
1b1) to wait, await, tarry
1b2) to wait for, hope for
1c) (Hiphil) to wait, tarry, wait for, hope for
Art | V-Piel — Particle · verb piel participle (active) masculine pluralHTd/Vprmpa
hop:
1. In the Old Testament:
In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Heb 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Php 2 compare 2:19 and 23; see TRUST), while in Lu 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope"…
Hope
One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). “Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).” Unbelievers are without this hope (Eph. 2:12;
→ General scriptures concerning Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14,15; 26:7,8; 28:20; Ro 4:18; 5:2-5; 8:24,25; 12:12; 15:4,13;
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms