Psalms 104:34 — Word Study
WLCיֶעֱרַ֣ב עָלָ֣יו שִׂיחִ֑י אָ֝נֹכִ֗י אֶשְׂמַ֥ח בַּיהוָֽה׃
BSAMay my meditationsîyach [thoughts, or prayers, be sweet, a sweet fragrance] be pleasingʻârêb▸ [to please, agreeable] to Himʻal ◂for Iʼânôkîy [myself, personally] rejoicesâmach▸ [be glad, delight] in the LORDYᵉhôvâh [Yehovah]
| Greek | English | Parsing |
|---|---|---|
| יֶעֱרַ֣ב | may it be pleasing | Verb, Qal, imperfect third person masculine singular |
| עָלָ֣יו | to him | Preposition, suffix |
| שִׂיחִ֑י | meditation my | Noun common masculine singular construct, suffix |
| אָ֝נֹכִ֗י | I | Pronoun |
| אֶשְׂמַ֥ח | I rejoice | Verb, Qal, imperfect first person common singular |
| בַּיהוָֽה׃ | in Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May my meditation be pleasing to Him, for I rejoice in the LORD. |
| KJV | My meditation of him shall be sweet: I will be glad in the LORD. |
| ASV | Let my meditation be sweet unto him: I will rejoice in Jehovah. |
| YLT | Sweet is my meditation on Him, I — I do rejoice in Jehovah. |
| WEB | Let my meditation be sweet to him. I will rejoice in Yahweh. |
| BBE | Let my thoughts be sweet to him: I will be glad in the Lord. |
Translations agree on the meaning of יֶעֱרַ֣ב — see How Translations Differ.
The sentence consists of a main clause expressing a desire followed by a reason, creating a cohesive thought.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbעָרַב
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 104:34
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 Praisegenerated
Psalms 104:34 is a heartfelt expression where the psalmist asks for his meditation to be pleasing to God, reflecting a deep personal connection with the divine. This verse is situated in a larger context that celebrates God's majesty and creative power, as seen in the preceding verses that describe His control over nature. The psalmist's joy in the Lord is a central theme, resonating with the overall message of worship and reverence throughout the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 1:2 | But his delight is in the Law of the LORD, and on His law he meditates day and night. |
| 2 | Psalm 63:5–6 | My soul is satisfied as with the richest of foods; with joyful lips my mouth will praise You. |
| 3 | Psalm 77:12 | I will reflect on all You have done and ponder Your mighty deeds. |
| 4 | Psalm 119:15–16 | I will meditate on Your precepts and regard Your ways. |
| 5 | Psalm 139:17–18 | How precious to me are Your thoughts, O God, how vast is their sum! |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יֶעֱרַ֣ב, ye.'e.Ravgenerated
The verb עָרַב (arav) means to be pleasing or agreeable, conveying a sense of sweetness or satisfaction. It is used here to express the psalmist's wish for his meditation to be like a pleasant aroma to God, indicating a desire for acceptance and delight in his thoughts.
This verb is in the imperfect tense, suggesting an ongoing or future action, which emphasizes the psalmist's hope that his meditation will continually be pleasing to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יֶעֱרַ֣ב, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it as some form of 'be pleasing'.
Sentence Structuregenerated
The main verb יֶעֱרַ֣ב governs the sentence, indicating the psalmist's desire for his meditation. The structure includes a prepositional phrase indicating to whom it is directed, followed by a noun phrase that identifies the subject of the meditation, and concludes with a clause expressing the psalmist's joy.
The word order emphasizes the psalmist's personal connection to the meditation and his joy in the Lord, with the focus on the action of pleasing God.
Septuagint Backgroundgenerated
The Septuagint translates יֶעֱרַ֣ב as ἡδυνθείη, which conveys a sense of sweetness or pleasure. This choice reflects the translators' interpretation of the Hebrew term as not just pleasing but also delightful, emphasizing the emotional quality of the psalmist's request.
This translation aligns with the overall theme of the psalm, which celebrates God's goodness and the joy found in worship.
In plain words — the whole versegenerated
Psalms 104:34 expresses the psalmist's wish for his meditation to be pleasing to God, while he finds joy in the Lord. This verse is part of a larger psalm that praises God's creation and His power over the earth.
Frequently Asked Questionsgenerated
The psalmist refers to his thoughts and prayers, expressing a desire for them to be pleasing to God.
The psalmist seeks to honor God and hopes that his expressions of thought and prayer will be accepted as a sweet offering.
Rejoicing in the Lord means finding joy and delight in one's relationship with God, celebrating His goodness and faithfulness.
You can focus on sincere thoughts and prayers, seeking to align your heart with God's will and expressing gratitude and worship.
Reflection Questionsgenerated
- What are some ways I can ensure my thoughts and prayers are pleasing to God?
- How does finding joy in the Lord affect my daily life?
- In what ways can I express my meditations more intentionally?
- How can I cultivate a deeper relationship with God that brings me joy?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the nature of prayer and joy in God, illustrating its significance in the context of worship.
Thus then, being before instructed and taught, they [the people of Israel] learned not to do service to any one but the Lord.Early Church Fathers on Psalms 104 →
Prayer is a great good: someone conversing with a virtuous person gains no little advantage from the experience, so how much good will the one communing with God be granted? Prayer, after all, is conversing with God.Early Church Fathers on Psalms 104 →
"Let my discourse be pleasing to Him: my joy shall be in the Lord" [Psalms 104:34].Early Church Fathers on Psalms 104 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy meditation of him shall be sweet,.... Of the glories, excellencies, and perfections of his person; of his offices, as Mediator, King, Priest, and Prophet, the Saviour and Redeemer; of his works of
Read John Gill on Psalms 104 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy meditation of him shall be sweet: I will be glad in the LORD.
Read Robert Jamieson on Psalms 104 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy meditation; or, my speech, or discourse; my praising of God, mentioned . Of him; concerning the glory of his works. Shall be sweet; either, 1. To God; he will graciously accept it; praise being his most acceptable sacrifice, as is affirmed, ,31. Or rather, 2. To myself, as may be gathered from the next clause. He implies that he shall not only do this work, which a man may do unwillingly, or by constraint, but that he will do it cheerfully, and with delight; which is most pleasing to God. I will be glad in the Lord; I will rejoice in the contemplation of God’ s works, and in praising him for them.
Read Matthew Poole on Psalms 104 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:34 My meditation of him shall be sweet: I will be glad in the LORD.Ver. 34. My meditation of him shall be sweet] Or, Let it be sweet unto him, let him kindly accept it, though it be mean and worthless, through Christ’ s odour poured thereinto. I will be glad in the Lord] Withdrawing my heart from other vile and vain delights, or, at least, vexed at mine own dullness, for being no more affected with such inexplicable ravishments.
Read John Trapp on Psalms 104 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) My meditation.—Rather, my singing or my poetry.
Read Charles John Ellicott on Psalms 104 →CambridgeThe Cambridge Bible for Schools and Colleges34. Let my meditation be sweet unto him: As for me, I will rejoice in Jehovah. Sweet, i.e. acceptable, a word used of sacrifices in Jeremiah 6:20; Hosea 9:4; Malachi 3:4. Cp. Psalms 19:14. As Jehovah rejoices in His works (Psalms 104:31), so the Psalmist rejoices in Jehovah.
Read Cambridge on Psalms 104 →Albert Barnes1798–1870Barnes' Notes on the BibleMy meditation of him shall be sweet - That is, I will find pleasure in meditating on his character and works. See the notes at Psalms 1:2.
Read Albert Barnes on Psalms 104 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. I will be glad in the Lord—The original of the word rendered “glad” is the same as that translated “rejoice,” in Psalms 104:31. The one the joy of the Creator in his works, the other that of the creature in the Creator.
Read Daniel Denison Whedon on Psalms 104 →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
May my meditation be pleasing to Him, for I rejoice in the LORD.
Let my meditation be sweet to him. I will rejoice in Yahweh.
May my meditation be pleasing to Him, for I rejoice in the LORD.
May my thoughts be pleasing to him! I will rejoice in the Lord.
Tyndale line
My meditation of him shall be sweet: I will be glad in the LORD.
Let my meditation be sweet unto him: I will rejoice in Jehovah.
Let my meditation be sweet unto him: I will rejoice in the LORD.
My meditation of him shall be sweet: I will be glad in the LORD.
Let my wordes be acceptable vnto him: I will reioyce in the Lord.
Strictly literal
My meditation shall be pleasant unto him; I will rejoice in Jehovah.
Sweet is my meditation on Him, I — I do rejoice in Jehovah.
My meditation on Him is sweet, || I rejoice in YHWH.
May my speech be agreeable to him: I will indeed rejoice in the Lord.
May my thoughts be sweet to him; I will rejoice in Yahweh.
From the Latin
He spoke, and the locust came, and the bruchus, of which there was no number.
Simplified
May he be pleased with my thoughts because I am happy in the Lord.
Let my thoughts be sweet to him: I will be glad in the Lord.
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 on the wording of this verse, with five out of six words matching. The Dead Sea Scrolls show some variations, with three words supplied by editors, indicating some loss of text but retaining the core message.
יֶעֱרַ֣ב עָלָ֣יו שִׂיחִ֑י אָ֝נֹכִ֗י אֶשְׂמַ֥ח בַּיהוָֽה׃
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.
יערב עלי׳ו שיח׳י [אנכי] [אשמח] [ביהוה]
3 words on the leather — 3 supplied entire by an editor.
יערב [עלי׳ו] שיח׳י
3 words of the verse are on this fragment — 1 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 104:34
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.
עָרֵב (areb) is a Hebrew verb meaning to be sweet or pleasant. It conveys the idea of being agreeable or taking pleasure in something. The entries consistently emphasize its pleasant qualities, with no significant disagreement among the lexicons.
[עָרַב] vb. be sweet, pleasant
base
H6149 [עָרֵב] be sweet, pleasant
6149 `areb aw-rabe'
a primitive root (identical with 6148 through the idea of
close association); to be agreeable:--be pleasant(-ing), take
pleasure in, be sweet.
see HEBREW for 06148
עָרַב (a.rev) — to please.
1) (Qal) to be pleasant, be sweet, be pleasing
1a) (TWOT) sweet, pleasant
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms
שִׂיחַ (siyach) refers to a form of contemplation or utterance, encompassing meanings such as communication, complaint, meditation, and talk. It is derived from a related root and is associated with expressions of musing or anxiety. The entries suggest a focus on the emotional aspects of communication, particularly in the context of complaints or meditative thoughts.
שִׂיחַ n.m. complaint, musing
base
H7879 שִׂיחַ
7879 siyach see'-akh
from 7878; a contemplation; by implication, an
utterance:--babbling, communication, complaint, meditation,
prayer, talk.
see HEBREW for 07878
שִׂיחַ (si.ach) — complaint.
1) meditation, complaint, musing
1a) plaint, complaint
1b) following are uncertain
1b1) musing
1b2) anxiety, trouble
1b3) talk
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
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
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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)
Prep | N-proper — Preposition · noun properHR/Npt