Psalms 97:1 — Word Study
WLCיְהוָ֣ה מָ֭לָךְ תָּגֵ֣ל הָאָ֑רֶץ יִ֝שְׂמְח֗וּ אִיִּ֥ים רַבִּֽים׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] reignsmâlak■ [to advise or counsel, to rule as king] let the earthʼerets [the land, the soil or ground] rejoicegîyl▸ [to be glad, to express strong emotions] let the distantrab shoresʼîy [coastlands, many islands] be gladsâmach▸ [to rejoice, to be full of joy]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֣ה | Yahweh | Noun proper |
| מָ֭לָךְ | he reigns | Verb, Qal, perfect third person masculine singular |
| תָּגֵ֣ל | let it be glad | Verb, Qal, jussive third person feminine singular |
| הָאָ֑רֶץ | the earth | Particle, noun common feminine singular absolute |
| יִ֝שְׂמְח֗וּ | let them rejoice | Verb, Qal, imperfect third person masculine plural |
| אִיִּ֥ים | islands | Noun common, masculine plural absolute |
| רַבִּֽים׃ | many | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD reigns, let the earth rejoice; let the distant shores be glad. |
| KJV | The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. |
| ASV | Jehovah reigneth; let the earth rejoice; Let the multitude of isles be glad. |
| YLT | Jehovah hath reigned, The earth is joyful, many isles rejoice. |
| WEB | Yahweh reigns! Let the earth rejoice! Let the multitude of islands be glad! |
| BBE | The Lord is King, let the earth have joy; let all the sea-lands be glad. |
Where they part company is תָּגֵ֣ל — see How Translations Differ.
The main clause establishes God's reign, followed by two jussive clauses that express the expected responses of the earth and distant shores.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbמָלַךְ
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 97:1
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 — The Sovereignty of the LORDgenerated
Psalm 97:1 proclaims the reign of the LORD, inviting all creation to rejoice in His sovereignty. This psalm emphasizes the joy that should accompany the acknowledgment of God's rule, not just in Israel but in all distant shores and islands. The context of this psalm includes themes of God's power and justice, as seen in the following verses, which describe the natural phenomena that accompany His reign.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 93:1 | The LORD reigns! He is robed in majesty; the LORD has clothed and armed Himself with strength. The world indeed is firmly established; it cannot be moved. |
| 2 | Psalm 96:10–11 | Declare among the nations: “The LORD reigns!” The world is firmly established; it cannot be moved; He will judge the peoples with equity. |
| 3 | Psalm 99:1 | The LORD reigns; let the nations tremble! He is enthroned above the cherubim; let the earth quake! |
| 4 | Obadiah 1:21 | The deliverers will ascend Mount Zion to rule over the mountains of Esau. And the kingdom will belong to the LORD. |
| 5 | Matthew 3:3 | This is he who was spoken of through the prophet Isaiah: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for Him.’” |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — יְהוָ֣ה, Yah.wehgenerated
The name יְהוָ֣ה (Yahweh) is the proper name of the God of Israel, often rendered as 'the LORD'. It signifies the self-existent or eternal nature of God, associated with His covenant with Israel. This name appears throughout the Old Testament, emphasizing God's relationship with His people.
In this verse, יְהוָ֣ה is the subject, establishing the foundation for the proclamation of His kingship. The use of this name highlights His authority and the expectation that creation will respond to His rule.
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 finite verb מָ֭לָךְ, he reigns, governs the entire verse, with two jussive clauses following it that express the response of the earth and the distant shores. The structure emphasizes the cause-and-effect relationship between God's reign and the resulting joy.
The arrangement places the subject יְהוָ֣ה first, highlighting God's authority before the call for creation to rejoice. This word order reflects the centrality of God's kingship in the psalm.
Septuagint Backgroundgenerated
The Septuagint translates מָ֭לָךְ as ἐβασίλευσεν (ebasileusen), which means 'he ruled' or 'he reigned'. This choice indicates a strong affirmation of God's kingship, paralleling the Hebrew meaning.
The word תָּגֵ֣ל is rendered as ἀγαλλιάσθω (agaliasthō), which conveys a sense of exuberant joy, reinforcing the emotional response expected from creation in light of God's reign.
In plain words — the whole versegenerated
Psalm 97:1 tells us that the LORD reigns, and because of this, the earth should rejoice, and even the distant shores should be glad. This verse emphasizes God's sovereignty and the joy that comes from acknowledging His rule.
Frequently Asked Questionsgenerated
It means that God has ultimate authority and power over all creation, and His reign brings order and justice.
The earth rejoices because God's reign is associated with goodness, justice, and the fulfillment of His promises.
Distant shores refer to far-off lands and islands, indicating that God's reign extends beyond Israel to all nations.
We see God's reign through His sovereignty in the world, His guidance in our lives, and the joy that comes from living under His authority.
Reflection Questionsgenerated
- How can I recognize God's reign in my daily life?
- What are some ways I can express joy in response to God's authority?
- In what areas of my life do I need to acknowledge God's kingship?
- How can I share the message of God's reign with others?
The early church on this verse — how the Fathers read it
Early Christian writers referenced this psalm to discuss God's sovereignty and the joy it brings to creation. Quotations from Tertullian and Augustine illustrate the theological implications of this verse.
For if the earth has to suffer either joy or injury, it is simply on people’s account, that they may suffer the joy or the sorrow through the events that happen to their dwelling place,Early Church Fathers on Psalms 97 →
If, however, those whom God has accepted and the believers shall attain salvation, it is necessary that those whom God has rejected and the unbelieving should incur the opposite issue, even the loss of salvation.Early Church Fathers on Psalms 97 →
..."The Lord is King, let the earth be glad: yea, let the multitude of the isles be joyous" [Psalms 97:1].Early Church Fathers on Psalms 97 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 97:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord reigneth,.... He has reigned, now reigns, will and must reign until all enemies are made his footstool; [See comments on Psalms 93:1], [See comments on Psalms 96:10], let the earth rejoice:
Read John Gill on Psalms 97 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. Psalms 97:1-12.-Yahweh's coming with consuming judgments on the idolatrous world-powers. Such was Assyria, that threatened Judah.
Read Robert Jamieson on Psalms 97 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 97 THE This Psalm seems to have both the same author and the same scope with the former. And although the psalmist might take occasion to pen it from those signal manifestations of God’ s power and righteousness on his behalf, and against his enemies, yet he had a further aim in it, even at the coming of the Messias, which he here describes. And whereas there are two comings of Christ plainly distinguished in the New Testament, these are but confusedly mentioned in the Old Testament; and the prophets sometimes speak of his first coming in words and phrases which seem more properly to agree to the second, as ,2 4:1,2. But whatsoever the psalmist designed or understood, this is…
Read Matthew Poole on Psalms 97 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 97:1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad [thereof].Ver. 1. The Lord reigneth] This is matter of greatest joy to the righteous. Gaudeo quod Christus Dominus est, alioqui totus desperassem, I am glad that Christ is Lord of all; for otherwise I should uttely have been out of hope, saith Miconius, in an Epistle to Calvin, upon the view of the Church’ s enemies. Let the multitudes of isles be glad] As more happy herein than any of those called the Fortunate Islands, or than Cyprus, anciently called Macaria, that, is, The blessed isle, for her abundance of commodities.
Read John Trapp on Psalms 97 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The Lord reigneth.—For the thought and imagery comp. Psalms 96:10-11. Multitude of the isles.—Literally, isles many. This wide glance to the westward embracing the isles and coasts of the Mediterranean (Psalms 72:10), possibly even more distant ones still, is characteristic of the literature of post-exile times. (Comp. Isaiah 42:10-11; Isaiah 51:15.)
Read Charles John Ellicott on Psalms 97 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XCVII The reign of Jehovah, its nature and blessedness, 1, 2. He is fearful to the wicked, 3-4. Idolaters shall be destroyed, 7. The blessedness of the righteous, 8-12. NOTES ON PSALM XCVII This Psalm has no title either in the Hebrew or Chaldee; and in fourteen of Kennicott's and De Rossi's MSS. it is written as a part of the preceding. In the Vulgate it is thus entitled, Psalmus David, quando terra ejus restituta est. "A Psalm of David when his land was restored;" the meaning of which I suppose to be, after he had obtained possession of the kingdom of Israel and Judah, and became king over all the tribes; or perhaps, after he had gained possession of all those countries which were…
Read AdamClarke on Psalms 97 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The proclamation of Jehovah’s kingdom of power and righteousness.
Read Cambridge on Psalms 97 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord reigneth - See the notes at Psalms 93:1. This is the general fact to be dwelt upon; this is the foundation of joy and praise. The universe is not without a sovereign. It is not the abode of anarchy.
Read Albert Barnes on Psalms 97 →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
The LORD reigns, let the earth rejoice; let the distant shores be glad.
Yahweh reigns! Let the earth rejoice! Let the multitude of islands be glad!
The LORD reigns, let the earth rejoice; let the distant shores be glad.
The Lord reigns! Let the earth be happy! Let the many coastlands rejoice!
Tyndale line
The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof.
Jehovah reigneth; let the earth rejoice; Let the multitude of isles be glad.
The LORD reigneth; let the earth rejoice; let the multitude of isles be glad.
The LORD reigneth; let the earth rejoice; let the multitude of isles be glad.
The Lord reigneth: let the earth reioyce: let the multitude of the yles be glad.
Strictly literal
Jehovah reigneth: let the earth be glad, let the many isles rejoice.
Jehovah hath reigned, The earth is joyful, many isles rejoice.
YHWH has reigned, || The earth is joyful, many islands rejoice.
The Lord reigneth: let the earth be glad; let the multitude of isles rejoice.
Yahweh reigns; let the earth rejoice; let the many coastlands be glad.
From the Latin
A psalm for David himself. Sing ye to the Lord anew canticle: because he hath done wonderful things. His right hand hath wrought for him salvation, and his arm is holy.
Simplified
The Lord reigns! Let the earth be glad, and distant lands be full of joy!
The Lord is King, let the earth have joy; let all the sea-lands be glad.
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 Psalm 97:1 reads, 'יְהוָ֣ה מָ֭לָךְ תָּגֵ֣ל הָאָ֑רֶץ יִ֝שְׂמְח֗וּ אִיִּ֥ים רַבִּֽים׃' which translates to 'The LORD reigns, let the earth rejoice; let the distant shores be glad.' The Septuagint closely aligns with this text, matching 6 of the 7 words, although the word order and articles differ due to its Greek structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus confirming the agreement with the Masoretic Text in their surviving fragments.
יְהוָ֣ה מָ֭לָךְ תָּגֵ֣ל הָאָ֑רֶץ יִ֝שְׂמְח֗וּ אִיִּ֥ים רַבִּֽים׃
6 of the 7 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 97:1
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.
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)
N-proper — Noun properHNpt
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
גִּיל (giyl) is a Hebrew verb meaning to rejoice or be glad, often associated with a sense of excitement or levity. It can also imply trembling, particularly from fear. The word is built from a root that conveys the idea of spinning around due to strong emotions, covering both joy and fear.
[גִּיל] vb. rejoice (go around or about, be excited to levity)
Qal
rejoice
tremble
base
H1523 גִּיל rejoice (go around or about, be excited to levity)
1523 giyl gheel
or (by permutation) guwl {gool}; a primitive root; properly,
to spin round (under the influence of any violent emotion),
i.e. usually rejoice, or (as cringing) fear:--be glad, joy,
be joyful, rejoice.
גִּיל (gil) — to rejoice.
1) to rejoice, exult, be glad
1a) (Qal)
1a1) to rejoice
1a2) to tremble (from fear)
V-Qal-Imperf-3fs — Verb · Qal · jussive third person feminine singularHVqj3fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
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-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
אִי (iy) refers to a habitable area, encompassing meanings like coast, region, island, and shore. It is derived from a root meaning 'dry land' and is used in contexts related to geographical features, such as in Isaiah 20:6. The term captures various types of landforms, highlighting its versatility in describing different coastal and insular terrains.
H339 אִי coast, region
339 'iy ee
from 183; properly, a habitable spot (as desirable); dry
land, a coast, an island:--country, isle, island.
see HEBREW for 0183
אִי (i) — coastland.
coast, island, shore, region
N-mp — Noun common · masculine plural absoluteHNcmpa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.