Psalm 9:2
Parallel Verses
English Standard Version
I will be glad and exult in you; I will sing praise to your name, O Most High.

King James Bible
I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.

American Standard Version
I will be glad and exult in thee; I will sing praise to thy name, O thou Most High.

Douay-Rheims Bible
I will be glad and rejoice in thee: I will sing to thy name, O thou most high.

English Revised Version
I will be glad and exult in thee: I will sing praise to thy name, O thou Most High.

Webster's Bible Translation
I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.

Psalm 9:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 8:4-6) Stier wrongly translates: For I shall behold. The principal thought towards which the rest tends is Psalm 8:5 (parallel are Psalm 8:2 a, 3), and consequently Psalm 8:4 is the protasis (par., Psalm 8:2), and כּי accordingly is equals quum, quando, in the sense of quoties. As often as he gazes at the heavens which bear upon themselves the name of God in characters of light (wherefore he says שׁמיך), the heavens with their boundless spaces (an idea which lies in the plur. שׁמים) extending beyond the reach of mortal eye, the moon (ירח, dialectic ורח, perhaps, as Maurer derives it, from ירח equals ירק subflavum esse), and beyond this the innumerable stars which are lost in infinite space (כּוכבים equals כּבכּבים prop. round, ball-shaped, spherical bodies) to which Jahve appointed their fixed place on the vault of heaven which He has formed with all the skill of His creative wisdom (כּונן to place and set up, in the sense of existence and duration): so often does the thought "what is mortal man...?" increase in power and intensity. The most natural thought would be: frail, puny man is as nothing before all this; but this thought is passed over in order to celebrate, with grateful emotion and astonished adoration, the divine love which appears in all the more glorious light, - a love which condescends to poor man, the dust of earth. Even if אנושׁ does not come from אנשׁ to be fragile, nevertheless, according to the usage of the language, it describes man from the side of his impotence, frailty, and mortality (vid., Psalm 103:15; Isaiah 51:12, and on Genesis 4:26). בּן־אדם, also, is not without a similar collateral reference. With retrospective reference to עוללים וינקים, בּן־אדם is equivalent to ילוּד־אשּׁה in Job 14:1 : man, who is not, like the stars, God's directly creative work, but comes into being through human agency born of woman. From both designations it follows that it is the existing generation of man that is spoken of. Man, as we see him in ourselves and others, this weak and dependent being is, nevertheless, not forgotten by God, God remembers him and looks about after him (פּקד of observing attentively, especially visitation, and with the accus. it is generally used of lovingly provident visitation, e.g., Jeremiah 15:15). He does not leave him to himself, but enters into personal intercourse with him, he is the special and favoured object whither His eye turns (cf. Psalm 144:3, and the parody of the tempted one in Job 7:17.).

It is not until Psalm 8:6 that the writer glances back at creation. ותּחסּרהוּ (differing from the fut. consec. Job 7:18) describes that which happened formerly. חסּר מן signifies to cause to be short of, wanting in something, to deprive any one of something (cf. Ecclesiastes 4:8). מן is here neither comparative (paullo inferiorem eum fecisti Deo), nor negative (paullum derogasti ei, ne esset Deus), but partitive (paullum derogasti ei divinae naturae); and, without אלהים being on that account an abstract plural, paullum Deorum, equals Dei (vid., Genesis S. 66f.), is equivalent to paullum numinis Deorum. According to Genesis 1:27 man is created בּצלם אלהים, he is a being in the image of God, and, therefore, nearly a divine being. But when God says: "let us make man in our image after our likeness," He there connects Himself with the angels. The translation of the lxx ἠλάττωσας αὐτὸν βραχύ τι παρ ̓ ἀγγέλους, with which the Targum and the prevailing Jewish interpretations also harmonize, is, therefore, not unwarranted. Because in the biblical mode of conception the angels are so closely connected with God as the nearest creaturely effulgence of His nature, it is really possible that in מאלהים David may have thought of God including the angels. Since man is in the image of God, he is at the same time in the likeness of an angel, and since he is only a little less than divine, he is also only a little less than angelic. The position, somewhat exalted above the angels, which he occupies by being the bond between all created things, in so far as mind and matter are united in him, is here left out of consideration. The writer has only this one thing in his mind, that man is inferior to God, who is רוּח, and to the angels who are רוּחות (Isaiah 31:3; Hebrews 1:14) in this respect, that he is a material being, and on this very account a finite and mortal being; as Theodoret well and briefly observes: τῷ θνητῷ τῶν ἀγγέλων ἠλάττωται. This is the מעט in which whatever is wanting to him to make him a divine being is concentrated. But it is nothing more than מעט. The assertion in Psalm 8:6 refers to the fact of the nature of man being in the image of God, and especially to the spirit breathed into him from God; Psalm 8:6, to his godlike position as ruler in accordance with this his participation in the divine nature: honore ac decore coronasti eum. כּבוד is the manifestation of glory described from the side of its weightiness and fulness; הוד (cf. הד, הידד) from the side of its far resounding announcement of itself (vid., on Job 39:20); הדר from the side of its brilliancy, majesty, and beauty. הוד והדר, Psalm 96:6, or also הדר כּבור הוד ה, Psalm 145:5, is the appellation of the divine doxa, with the image of which man is adorned as with a regal crown. The preceding fut. consec. also stamps תּעטּרהוּ and תּמשׁילהוּ as historical retrospects. The next strophe unfolds the regal glory of man: he is the lord of all things, the lord of all earthly creatures.

Psalm 9:2 Parallel Commentaries

Treasury of Scripture Knowledge

I will be

Psalm 5:11 But let all those that put their trust in you rejoice: let them ever shout for joy, because you defend them...

Psalm 27:6 And now shall my head be lifted up above my enemies round about me: therefore will I offer in his tabernacle sacrifices of joy...

Psalm 28:7 The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoices...

Psalm 43:4 Then will I go to the altar of God, to God my exceeding joy: yes, on the harp will I praise you, O God my God.

Psalm 92:4 For you, LORD, have made me glad through your work: I will triumph in the works of your hands.

Psalm 97:12 Rejoice in the LORD, you righteous; and give thanks at the remembrance of his holiness.

Habakkuk 3:17,18 Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail...

Philippians 4:4 Rejoice in the Lord always: and again I say, Rejoice.

O thou

Psalm 7:17 I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.

Psalm 56:2,3 My enemies would daily swallow me up: for they be many that fight against me, O you most High...

Psalm 83:18 That men may know that you, whose name alone is JEHOVAH, are the most high over all the earth.

Psalm 97:9 For you, LORD, are high above all the earth: you are exalted far above all gods.

Daniel 5:18 O you king, the most high God gave Nebuchadnezzar your father a kingdom, and majesty, and glory, and honor:

Cross References
Nehemiah 12:43
And they offered great sacrifices that day and rejoiced, for God had made them rejoice with great joy; the women and children also rejoiced. And the joy of Jerusalem was heard far away.

Psalm 5:11
But let all who take refuge in you rejoice; let them ever sing for joy, and spread your protection over them, that those who love your name may exult in you.

Psalm 7:17
I will give to the LORD the thanks due to his righteousness, and I will sing praise to the name of the LORD, the Most High.

Psalm 66:2
sing the glory of his name; give to him glorious praise!

Psalm 66:4
All the earth worships you and sings praises to you; they sing praises to your name." Selah

Psalm 83:18
that they may know that you alone, whose name is the LORD, are the Most High over all the earth.

Psalm 92:1
A Psalm. A Song for the Sabbath. It is good to give thanks to the LORD, to sing praises to your name, O Most High;

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ESV Text Edition 2011: The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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