I will be glad and rejoice in you: I will sing praise to your name, O you most High.
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EXPOSITORY (ENGLISH BIBLE)
And rejoice in thee - I will exult; I will triumph. That is, he would express his joy in God - in knowing that there was such a Being; in all that he had done for him; in all the evidences of his favor and friendship.
Will sing praise to thy name - To thee; the name often being put for the person.
O thou Most High - Thou who art supreme - the God over all. See the notes at Psalm 7:17.
Ps 9:1-20. Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare Ps 22:1). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty.
1. Heartfelt gratitude will find utterance.In thee, i.e. in thy favour and help vouschafed to me.
I will sing praise to thy name, O thou most High; that is, to the glory of his name, his being, and perfections, as displayed in his marvellous works, and in the revelation of his word, and especially in his son; and under the character of the "most high" God, the supreme Being over all creatures, angels and men; see Psalm 7:17.I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.
EXEGETICAL (ORIGINAL LANGUAGES)2. rejoice] R.V., exult; the same word as in Psalm 5:11 c. The closing words of Psalms 7 are taken up and expanded in these two verses.Verse 2. - I will be glad and rejoice in thee: I will sing praise to thy Name (see the comment on Psalm 8:9). O thou most High (comp. Psalm 7:17; and see also Genesis 14:18, 19, 22). Ellen (עֶלְיון) was a recognized name of God among the Phoenicians ('Religions of the Ancient World,' p. 133). 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.
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