Psalms 9:2 — Word Study
WLCאֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה בָ֑ךְ אֲזַמְּרָ֖ה שִׁמְךָ֣ עֶלְיֽוֹן׃
BSAto give thanksyâdâh The LordYᵉhôvâh allkôl heartlêb to recountçâphar allkôl to wonderpâlâʼ
| Greek | English | Parsing |
|---|---|---|
| אֶשְׂמְחָ֣ה | I will rejoice | Verb, Qal, infinitive construct first person common singular |
| וְאֶעֶלְצָ֣ה | and I will exult | Conjunction, verb qal infinitive construct first person common singular |
| בָ֑ךְ | in you | Preposition, suffix |
| אֲזַמְּרָ֖ה | I will sing praises to | Verb, Piel, infinitive construct first person common singular |
| שִׁמְךָ֣ | name your | Noun common masculine singular construct, suffix |
| עֶלְיֽוֹן׃ | O Most High |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will be glad and rejoice in You; I will sing praise to Your name, O Most High. |
| KJV | I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High. |
| ASV | I will be glad and exult in thee; I will sing praise to thy name, O thou Most High. |
| YLT | I rejoice and exult in Thee, I praise Thy Name, O Most High. |
| WEB | I will be glad and rejoice in you. I will sing praise to your name, O Most High. |
| BBE | I will be glad and have delight in you: I will make a song of praise to your name, O Most High. |
There are no significant differences among the translations on this verse.
The structure features a main clause expressing the psalmist's joy, followed by a conjunction and an infinitive phrase detailing the act of singing praise, culminating in a direct address to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדָה
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 9:2
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 — A Psalm of Thanksgivinggenerated
Psalm 9:2 is a joyful declaration of praise where the psalmist expresses gratitude and delight in God's presence. This psalm emphasizes the importance of worship and the joy that comes from recognizing God's greatness. It sets a tone of celebration and reverence, inviting others to join in the praise of the Most High God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 5:11 | But let all who take refuge in You rejoice; let them ever shout for joy. May You shelter them, that those who love Your name may rejoice in You. |
| 2 | Psalm 27:6 | Then my head will be held high above my enemies around me. At His tabernacle I will offer sacrifices with shouts of joy; I will sing and make music to the LORD. |
| 3 | Psalm 28:7 | The LORD is my strength and my shield; my heart trusts in Him, and I am helped. Therefore my heart rejoices, and I give thanks to Him with my song. |
| 4 | Psalm 43:4 | Then I will go to the altar of God, to God, my greatest joy. I will praise You with the harp, O God, my God. |
| 5 | Psalm 92:4 | For You, O LORD, have made me glad by Your deeds; I sing for joy at the works of Your hands. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אֶשְׂמְחָ֣ה, 'es.me.Chahgenerated
The verb שָׂמַח (samach) means to rejoice or be glad. It conveys a sense of joy that is often expressed in religious contexts, such as celebrations or acts of worship. The parsing indicates it is a Qal infinitive construct, first person common singular, showing that the psalmist is personally committing to rejoice.
This verb is used frequently in the Hebrew Bible, highlighting its significance in expressions of joy. It captures the essence of delight and gladness, especially in relation to God, as seen in various instances throughout the Psalms.
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 verse contains three main verbs: אֶשְׂמְחָ֣ה (I will rejoice), וְאֶעֶלְצָ֣ה (and I will exult), and אֲזַמְּרָ֖ה (I will sing praises), which are coordinated to express a series of joyful actions directed towards God. The structure emphasizes the psalmist's commitment to joy and worship.
The prepositional phrase בָ֑ךְ (in You) connects the actions of rejoicing and singing directly to God, indicating that the source of joy is found in the relationship with the Most High.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb אֶשְׂמְחָ֣ה is translated as ἐχομολογήσομαί (G1843), which means 'I will confess' or 'acknowledge.' This choice reflects a broader interpretation of the act of rejoicing as an acknowledgment of God's greatness.
The translation shows a slight shift in focus from mere emotional joy to a verbal expression of praise, indicating that rejoicing can also involve proclaiming God's deeds and character.
In plain words — the whole versegenerated
Psalm 9:2 expresses the psalmist's joy and praise to God. The psalmist declares that he will rejoice and sing praises to God's name, recognizing Him as the Most High. This verse highlights the importance of worship and the joy that comes from being in God's presence.
Frequently Asked Questionsgenerated
Rejoicing in God means expressing joy and gratitude for His goodness, faithfulness, and love. It involves recognizing His greatness and celebrating His character.
You can express joy in worship through singing, praising, and acknowledging God's works in your life. Engaging in communal worship and personal reflection can enhance this experience.
Singing in worship is a way to express emotions, convey truths about God, and unite believers in a shared experience of praise and thanksgiving.
The term 'Most High' signifies God's supreme authority and power over all creation. It emphasizes His position as sovereign and exalted above all.
Reflection Questionsgenerated
- In what ways do I express joy in my relationship with God?
- How can I incorporate more praise and worship into my daily life?
- What attributes of God bring me the most joy, and how can I celebrate them?
- How does recognizing God as the Most High impact my perspective on challenges I face?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the joy of praising God and the nature of true pleasure found in Him.
This … is pleasure properly speaking; at least as far as all other things are concerned, they are pleasure in name only, bereft of substance.Early Church Fathers on Psalms 9 →
This is a particular habit of a lover. Those in love, you know, sing songs to their beloved; even if they are not in sight, they comfort themselves with the song. That is just what the inspired author does.Early Church Fathers on Psalms 9 →
"I will be glad and exult in You" [Psalms 9:2]. Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes,Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will be glad and rejoice in thee,.... Not in himself, in any attainments or works of his; not in his wisdom, riches, and strength, nor in his warlike exploits, but in the Lord; not in second
Read John Gill on Psalms 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will be glad and rejoice in thee: I will sing praise to thy name, O thou most High. I will be glad and rejoice in thee - not merely in what thou doest, or what thou givest, of earthly blessing, (Psalms 4:7), but in thyself.
Read Robert Jamieson on Psalms 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn thee, i.e. in thy favour and help vouschafed to me.
Read Matthew Poole on Psalms 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.Ver. 2. I will be glad and rejoice in thee] Spiritual cheerfulness is the mother of thankfulness, James 5:13. Birds, when got in the air, or on the top of trees, and have taken up a stand to their mind, sing most sweetly. O thou most High] God was so first called by Melchizedek, upon a like occasion as here by David, Genesis 14:19-20. The Greeks might have their çëéïò, for the sun, which they worshipped, from this Hebrew Helion, most High.
Read John Trapp on Psalms 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I will be glad and rejoice in thee] I am glad that thou hast heard my prayer, and showed me mercy; and I will rejoice in thee, in having thee as my portion, dwelling and working in my heart.
Read AdamClarke on Psalms 9 →CambridgeThe Cambridge Bible for Schools and Colleges2. rejoice] R.V., exult; the same word as in Psalms 5:11 c. The closing words of Psalms 7 are taken up and expanded in these two verses.
Read Cambridge on Psalms 9 →Albert Barnes1798–1870Barnes' Notes on the BibleI will be glad - I will rejoice, and will express my joy. And rejoice in thee - I will exult; I will triumph.
Read Albert Barnes on Psalms 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1, 2. I will praise—Each of the four lines in these two verses begins with the first letter of the Hebrew alphabet, but beyond this the alphabetical arrangement is imperfect.
Read Daniel Denison Whedon on Psalms 9 →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
I will be glad and rejoice in You; I will sing praise to Your name, O Most High.
I will be glad and rejoice in you. I will sing praise to your name, O Most High.
I will be glad and rejoice in You; I will sing praise to Your name, O Most High.
I will be happy and rejoice in you! I will sing praises to you, O sovereign One!
Tyndale line
I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
I will be glad and exult in thee; I will sing praise to thy name, O thou Most High.
I will be glad and exult in thee: I will sing praise to thy name, O thou Most High.
I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
I will bee glad, and reioyce in thee: I will sing praise to thy Name, O most High,
Strictly literal
I will be glad and rejoice in thee; I will sing forth thy name, O Most High.
I rejoice and exult in Thee, I praise Thy Name, O Most High.
I rejoice and exult in You, || I praise Your Name, O Most High.
(9:3) I will rejoice and exult in thee: I will sing praise to thy name, O thou Most High:
I will be glad and rejoice in you; I will sing praise to your name, Most High!
From the Latin
I will give praise to thee, O Lord, with my whole heart: I will relate all thy wonders.
Simplified
I will be glad and celebrate in you; I will sing praises to your wonderful nature, Most High God.
I will be glad and have delight in you: I will make a song of praise to your name, O Most High.
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 reads: אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה בָ֑ךְ אֲזַמְּרָ֖ה שִׁמְךָ֣ עֶלְיֽוֹן׃. The Septuagint matches five of the six words, indicating a strong agreement in the core message of the verse, though the exact wording and structure differ.
אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה בָ֑ךְ אֲזַמְּרָ֖ה שִׁמְךָ֣ עֶלְיֽוֹן׃
5 of the 6 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 9:2
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.
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
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
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
HC/Vqc1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
זָמַר (zamar) is a Hebrew verb meaning to sing or make music, particularly in praise of God. It is derived from a root that suggests touching the strings of a musical instrument. The word covers actions like singing, playing instruments, and celebrating through music. The Piel form specifically emphasizes making music in worship.
[זמר] vb. only Pi. make music in praise of God
base
H2167 זמר only Pi. make music in praise of God
2167 zamar zaw-mar'
a primitive root (perhaps ident. with 2168 through the idea
of striking with the fingers); properly, to touch the strings
or parts of a musical instrument, i.e. play upon it; to make
music, accompanied by the voice; hence to celebrate in song
and music:--give praise, sing forth praises, psalms.
see HEBREW for 02168
זָמַר (za.mar) — to sing.
1) to sing, sing praise, make music
1a) (Piel)
1a1) to make music, sing
1a2) to play a musical instrument
Aramaic equivalent: ze.mar (זְמָר "music" H2170)
HVpc1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
HAamsa — HAamsa