Psalms 75:9 — Word Study
WLCוַ֭אֲנִי אַגִּ֣יד לְעֹלָ֑ם אֲ֝זַמְּרָ֗ה לֵאלֹהֵ֥י יַעֲקֹֽב׃
BSAforkîy cupkôwç handyâd The LordYᵉhôvâh wineyayin to aggitatechâmar fullmâlêʼ mixturemeçek△ to pournâgar thiszeh surelyʼak dregshemer to drainmâtsâh to drinkshâthâh allkôl wickedrâshâʻ landʼerets
| Greek | English | Parsing |
|---|---|---|
| וַ֭אֲנִי | and I | Conjunction, pronoun |
| אַגִּ֣יד | I will declare | Verb, Hiphil, imperfect first person common singular |
| לְעֹלָ֑ם | for ever | Preposition, noun common masculine singular absolute |
| אֲ֝זַמְּרָ֗ה | I will sing praises | Verb, Piel, infinitive construct first person common singular |
| לֵאלֹהֵ֥י | to [the] God of | Preposition, noun common masculine plural construct |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I will proclaim Him forever; I will sing praise to the God of Jacob. |
| KJV | But I will declare for ever; I will sing praises to the God of Jacob. |
| ASV | But I will declare for ever, I will sing praises to the God of Jacob. |
| YLT | And I — I declare [it] to the age, I sing praise to the God of Jacob. |
| WEB | But I will declare this forever: I will sing praises to the God of Jacob. |
| BBE | But I will ever be full of joy, making songs of praise to the God of Jacob. |
Where they part company is with the verb אַגִּ֣יד — see How Translations Differ.
The structure features a main clause followed by two phrases that elaborate on the actions of proclaiming and singing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכּוֹס
verbבְּ
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 75:9
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 Declaration of Praisegenerated
Psalm 75:9 expresses the psalmist's intent to proclaim God's greatness and sing praises to Him. This verse is part of a larger context where God is depicted as the ultimate judge, contrasting the fate of the wicked and the righteous. The psalmist emphasizes a personal commitment to worship, reflecting a deep relationship with God, the God of Jacob, who is a significant patriarch in Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:14 | that I may declare all Your praises— that within the gates of Daughter Zion I may rejoice in Your salvation. |
| 2 | Psalm 104:33 | I will sing to the LORD all my life; I will sing praise to my God while I have my being. |
| 3 | Psalm 145:1–2 | I will exalt You, my God and King; I will bless Your name forever and ever. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אַגִּ֣יד, 'a.Gidgenerated
The verb אַגִּ֣יד, transliterated as 'a.Gid, is in the Hiphil form, indicating an active role in declaring or announcing. It conveys the idea of making something known openly, often with a sense of urgency or importance. This word is used throughout the Old Testament to express the act of telling or reporting, emphasizing the speaker's commitment to proclaim God's truths.
In this verse, the psalmist uses אַגִּ֣יד to assert his intention to declare God's greatness forever. This declaration is not merely a one-time statement but a lifelong commitment to speak about God's character and deeds.
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 of the verse is אַגִּ֣יד, 'a.Gid, meaning 'I will declare,' which governs the structure. It is followed by a prepositional phrase indicating the duration of the declaration, לְעֹלָ֑ם, le.'o.Lam, meaning 'forever,' and a second clause that describes the action of singing praises.
The sentence structure emphasizes the psalmist's commitment to both proclaiming and singing. The use of the first person singular pronoun וַ֭אֲנִי, Va.'a.ni, highlights the personal nature of this vow.
Septuagint Backgroundgenerated
The Septuagint translates אַגִּ֣יד as ἐν, which indicates a different approach to the verb, potentially narrowing the focus of the declaration. This choice reflects a shift in emphasis from the act of declaring to the context in which the declaration occurs.
The Greek term used in the Septuagint for 'God' is κυρίου, which aligns with the Hebrew יהוה, indicating a consistent recognition of God's authority across translations.
In plain words — the whole versegenerated
Psalm 75:9 shows the psalmist's personal commitment to proclaiming God and singing praises to Him eternally. This declaration highlights the psalmist's relationship with God, whom he identifies as the God of Jacob, a significant figure in Israel's history.
Frequently Asked Questionsgenerated
To proclaim God forever means to continually declare His greatness and works throughout one's life, emphasizing a commitment to worship and testify to His character.
Jacob is significant as a patriarch of Israel, representing God's covenant relationship with His people. Referring to God as the God of Jacob highlights His faithfulness across generations.
We can sing praises to God through worship, music, and expressing gratitude for His blessings and faithfulness in our lives.
To sing praises means to use music and song to express worship, admiration, and thanks to God, often reflecting joy and celebration in His presence.
Reflection Questionsgenerated
- How can I actively proclaim God's greatness in my daily life?
- What are some specific ways I can sing praises to God?
- In what ways does understanding God as the God of Jacob impact my faith?
- How can I encourage others to join in declaring God's goodness?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse to discuss the joy of proclaiming God, connecting it to the promise of eternal worship.
"But I," for all drink, but separately I, that is, Christ with His Body, "for ever will rejoice, I will Psalm to the God of Jacob" [Psalms 75:9]: in that promise to be at the end,Early Church Fathers on Psalms 75 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 75:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I will declare for ever,.... These are not the words of the psalmist, but of Christ, who is all along speaking in the psalm; what he would declare is not expressed, and is to be supplied in sense
Read John Gill on Psalms 75 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I will declare for ever; I will sing praises to the God of Jacob. -The people resolve to praise forever the God of Jacob, for the anticipated cutting off of the wicked, and exaltation of the righteous. Verse 9.
Read Robert Jamieson on Psalms 75 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDeclare, to wit, this great and glorious work of God, or the praises due unto God for it, as the next words imply.
Read Matthew Poole on Psalms 75 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 75:9 But I will declare for ever; I will sing praises to the God of Jacob.Ver. 9. But I will declare for ever] viz. God’ s great goodness in mine advancement to the kingdom, and the rest of those wonderful works, Psalms 75:1. I will sing praises, &c.] This thankful man was worth his weight in the gold of Ophir.
Read John Trapp on Psalms 75 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. I will sing praises to the God of Jacob.] These are the words of the psalmist, who magnifies the Lord for the promise of deliverance from their enemies.
Read AdamClarke on Psalms 75 →CambridgeThe Cambridge Bible for Schools and Colleges9, 10. The vow of praise and the assurance of triumph.
Read Cambridge on Psalms 75 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I will declare for ever - I - the author of the psalm. I will make known at all times the character of God, and will declare the truth respecting his works and ways. The particular mode as referred to here, was praise.
Read Albert Barnes on Psalms 75 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. I will declare—I will make public; it shall be the prominent fact of my reign and the confession of my lips.
Read Daniel Denison Whedon on Psalms 75 →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 I will proclaim Him forever; I will sing praise to the God of Jacob.
But I will declare this forever: I will sing praises to the God of Jacob.
But I will proclaim Him forever; I will sing praise to the God of Jacob.
As for me, I will continually tell what you have done; I will sing praises to the God of Jacob!
Tyndale line
But I will declare for ever; I will sing praises to the God of Jacob.
But I will declare for ever, I will sing praises to the God of Jacob.
But I will declare for ever, I will sing praises to the God of Jacob.
But I will declare for ever; I will sing praises to the God of Jacob.
But I will declare for euer, and sing prayses vnto the God of Iaakob.
Strictly literal
But as for me, I will declare for ever; I will sing psalms to the God of Jacob.
And I — I declare [it] to the age, I sing praise to the God of Jacob.
And I declare [it] for all time, || I sing praise to the God of Jacob.
(75:10) But I will declare for ever, I will sing praises to the God of Jacob.
But I will continually tell what you have done; I will sing praises to the God of Jacob.
From the Latin
Thou hast caused judgment to be heard from heaven: the earth trembled and was still,
Simplified
But I will speak about you forever. I will sing praises to the God of Jacob.
But I will ever be full of joy, making songs of praise to the God of Jacob.
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 of Psalms 75:9 reads, "וַ֭אֲנִי אַגִּ֣יד לְעֹלָ֑ם אֲ֝זַמְּרָ֗ה לֵאלֹהֵ֥י יַעֲקֹֽב׃" which translates to, "But I will proclaim Him forever; I will sing praise to the God of Jacob." The Septuagint closely matches the Masoretic Text in meaning, with five out of six words corresponding directly, although the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, affirming the consistency of the Masoretic Text in this instance.
וַ֭אֲנִי אַגִּ֣יד לְעֹלָ֑ם אֲ֝זַמְּרָ֗ה לֵאלֹהֵ֥י יַעֲקֹֽב׃
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 75:9
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
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)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
HNpm — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel