Psalms 68:3 — Word Study
WLCוְֽצַדִּיקִ֗ים יִשְׂמְח֣וּ יַֽ֭עַלְצוּ לִפְנֵ֥י אֱלֹהִ֗ים וְיָשִׂ֥ישׂוּ בְשִׂמְחָֽה׃
BSAbeforepânîym Godʼĕlôhîym [Elohim, the supreme Judge]
| Greek | English | Parsing |
|---|---|---|
| וְֽצַדִּיקִ֗ים | and righteous [people] | Conjunction |
| יִשְׂמְח֣וּ | may they be glad | Verb, Qal, imperfect third person masculine plural |
| יַֽ֭עַלְצוּ | may they exult | Verb, Qal, imperfect third person masculine plural |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| וְיָשִׂ֥ישׂוּ | and may they rejoice | Conjunction, verb qal third person masculine plural |
| בְשִׂמְחָֽה׃ | with gladness | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the righteous will be glad and rejoice before God; they will celebrate with joy. |
| KJV | But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. |
| ASV | But let the righteous be glad; let them exult before God: Yea, let them rejoice with gladness. |
| YLT | And the righteous rejoice, they exult before God, And they joy with gladness. |
| WEB | But let the righteous be glad. Let them rejoice before God. Yes, let them rejoice with gladness. |
| BBE | But let the upright be glad; let them have delight before God; let them be full of joy. |
Where they part company is in the rendering of יַֽ֭עַלְצוּ — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate verb phrases that elaborate on the actions of the righteous.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָדַף
verbעָשָׁן
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 68:3
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 — Celebration of the Righteousgenerated
Psalm 68:3 expresses the joy of the righteous in the presence of God. This verse is set within a context that contrasts the fate of the wicked with the joy of those who are just. The psalmist calls the righteous to rejoice, highlighting the blessings of being in God's presence, as seen in the surrounding verses that discuss God's might and protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 32:11 | Be glad in the LORD and rejoice, O righteous ones; shout for joy, all you upright in heart. |
| 2 | Psalm 33:1 | Rejoice in the LORD, O righteous ones; it is fitting for the upright to praise Him. |
| 3 | Psalm 58:10 | The righteous will rejoice when they see they are avenged; they will wash their feet in the blood of the wicked. |
| 4 | Psalm 64:10 | Let the righteous rejoice in the LORD and take refuge in Him; let all the upright in heart exult. |
| 5 | Psalm 97:12 | Rejoice in the LORD, you righteous ones, and praise His holy name. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — צַדִּיקִ֗ים, tza.di.Kimgenerated
The word צַדִּיק (tsaddiyq) means righteous, indicating individuals who are just and morally upright. It is often used to describe those who are in right standing with God, embodying ethical behavior and integrity. This term appears frequently throughout the Bible, especially in discussions of justice and moral conduct.
In this verse, the plural form צַדִּיקִ֗ים emphasizes a community of righteous people. The parsing as a noun indicates that these individuals are the subject of the actions described in the verse, highlighting their collective joy in God's presence.
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.
Sentence Structuregenerated
The main verb יִשְׂמְח֣וּ (yis.me.chu) governs the verse, leading to two additional verbs that express different aspects of joy: יַֽ֭עַלְצוּ (ya'al.tzu) and יָשִׂ֥ישׂוּ (ya.si.su). The structure emphasizes the actions of the righteous as a unified response to God.
The prepositional phrase לִפְנֵ֥י אֱלֹהִ֗ים (lif.Nei Elohim) indicates the context of their rejoicing, highlighting the significance of being in God's presence.
Septuagint Backgroundgenerated
The Septuagint translates צַדִּיקִ֗ים as ἐκλείπει, which suggests a focus on the chosen or selected ones, perhaps indicating a divine favor. This choice reflects the translators' understanding of the righteous as those set apart by God.
The word for יִשְׂמְח֣וּ is rendered as καπνός, which may imply a sense of vapor or fleeting joy, contrasting with the more enduring joy expressed in the Hebrew.
In plain words — the whole versegenerated
Psalm 68:3 tells us that the righteous will be glad and rejoice before God, celebrating with joy. This verse emphasizes the joy that comes from being in God's presence, contrasting the fate of the wicked with the happiness of those who are just.
Frequently Asked Questionsgenerated
Being righteous refers to individuals who are just and morally upright, living in accordance with God's standards and enjoying His favor.
The righteous rejoice because they experience God's presence, protection, and blessings, which brings them joy and gladness.
Experiencing joy like the righteous involves a relationship with God, living according to His ways, and celebrating His goodness in your life.
Celebrating with joy reflects a deep appreciation for God's blessings and a response to His goodness, encouraging a communal expression of faith.
Reflection Questionsgenerated
- In what ways do I see God's presence bringing joy into my life?
- How can I cultivate a spirit of rejoicing and gladness in my daily life?
- What does it mean to me to be counted among the righteous?
- How can I encourage others to celebrate joyfully in God's presence?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to highlight the joy of the righteous in God's presence, as seen in his exposition.
Lastly, there follows, "And let just men be joyous, and exult in the sight of God, let them delight in gladness" [Psalms 68:3].Early Church Fathers on Psalms 68 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 68:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut let the righteous be glad,.... At the incarnation of Christ, which is matter of joy to all people that believe in him; as did Zacharias and Elisabeth, who were both righteous, and also Simeon;
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor God’ s gracious appearance on their behalf, and for his settled presence with them.
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:3 But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.Ver. 3. But let the righteous be glad] When he seeth the vengeance, Psalms 58:10 while this wise King scattereth the wicked, and bringeth the wheel over them, Proverbs 20:26. Let them rejoice before God] Heb. At the presence of God, from which the wicked must flee, Psalms 68:1. See Isaiah 33:14. Yea, let them exceedingly rejoice] Heb. rejoice with gladness; overabound exceedingly with joy, as St Paul did, 2 Corinthians 7:4. Joy is the just man’ s portion, which the wicked may not meddle with, Hosea 9:1.
Read John Trapp on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges3. But the righteous shall be glad, shall exult at the presence of God; Yea, they shall rejoice with gladness. The righteous are the people of God, viewed in the light of their calling: the wicked are the heathen, regarded in the light of their general antagonism to God and His people. Cp. Habakkuk 1:13. In the contrast between Israel and the heathen the unrighteousness of many in Israel fades out of sight. The A.V. rendering before in this verse and Psalms 68:4 fails to bring out the significant contrast with Psalms 68:1-2. The Presence which brings dismay and destruction to the wicked, brings joy and blessing to the righteous. Cp. Psalms 67:1; Exodus 33:14; Isaiah 63:9; 2 Thessalonians…
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleBut let the righteous be glad - That is, Let them be prosperous and happy; let them be under thy protecting care, and partake of thy favor.
Read Albert Barnes on Psalms 68 →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
But the righteous will be glad and rejoice before God; they will celebrate with joy.
But let the righteous be glad. Let them rejoice before God. Yes, let them rejoice with gladness.
But the righteous will be glad and rejoice before God; they will celebrate with joy.
But the godly are happy; they rejoice before God and are overcome with joy.
Tyndale line
But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice.
But let the righteous be glad; let them exult before God: Yea, let them rejoice with gladness.
But let the righteous be glad; let them exult before God: yea, let them rejoice with gladness.
But let the righteous be glad; let them rejoice before God: yes, let them exceedingly rejoice.
But the righteous shalbe glad, and reioyce before God: yea, they shall leape for ioye.
Strictly literal
But the righteous shall rejoice: they shall exult before God and be glad with joy.
And the righteous rejoice, they exult before God, And they joy with gladness.
And the righteous rejoice, they exult before God, || And they rejoice with gladness.
(68:4) But the righteous shall rejoice; they shall exult before God: yea, they shall be exceedingly joyful.
But let the righteous be glad; let them exult before God; may they rejoice and be happy.
From the Latin
I stick fast in the mire of the deep: and there is no sure standing. I am come into the depth of the sea: and a tempest hath overwhelmed me.
Simplified
But those who are right with God are happy, and they celebrate in God's presence, full of joy.
But let the upright be glad; let them have delight before God; let them be full of joy.
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 presents the verse as: 'But the righteous will be glad and rejoice before God; they will celebrate with joy.' The Septuagint agrees with the Masoretic Text in meaning, though it has a different word order and structure, which is typical for this translation. The Dead Sea Scrolls (11Q8) do not contain the relevant text for this verse, as the surviving fragment includes only a few words that do not correspond to Psalm 68:3, indicating a significant difference in content. Therefore, the main agreement is between the Masoretic Text and the Septuagint, while the Dead Sea Scrolls do not provide relevant material for comparison.
וְֽצַדִּיקִ֗ים יִשְׂמְח֣וּ יַֽ֭עַלְצוּ לִפְנֵ֥י אֱלֹהִ֗ים וְיָשִׂ֥ישׂוּ בְשִׂמְחָֽה׃
7 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.
כהנדף [עשן] [תנדף] [כהמס] [דונג] [מפני] [אש] [יאבדו] [רשעים] מפני [אלהים]
2 words on the leather — 9 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 68:3
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.
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
HC/Aampa — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
עָלַץ (alats) is a primitive root meaning to rejoice or exult. It conveys a sense of jumping for joy or triumphing, primarily found in the Qal form. The entries consistently emphasize its joyful connotation without notable disagreement.
עָלַץ vb. rejoice, exult
base
H5970 עָלַץ rejoice, exult
5970 `alats aw-lats'
a primitive root; to jump for joy, i.e. exult:--be joyful,
rejoice, triumph.
עָלַץ (a.lats) — to rejoice.
1) to rejoice, exult
1a) (Qal) to exult
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
שׂוּשׂ (suws) is a Hebrew verb meaning to exult or rejoice. It conveys a sense of brightness and cheerfulness, often associated with displaying joy. The entries consistently emphasize its use in expressing joy and gladness.
שׂוּשׂ, שִׂישׂ vb. exult, rejoice
base
H7797 שׂוּשׂ, שִׂישׂ exult, rejoice
7797 suws soos
or siys {sece}; a primitive root; to be bright, i.e.
cheerful:--be glad, X greatly, joy, make mirth, rejoice.
שׂוּשׂ (su.s) — to rejoice.
1) to exult, rejoice
1a) (Qal) to exult, display joy
HC/Vqu3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ See JOY