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Selected Verse: Psalms 69:1 - Hebrew Names

Verse	Translation	Text
Ps 69:1	Hebrew Names	For the Chief Musician. To the tune of "Lilies." By David. Save me, God, for the waters have come up to my neck!
	King James	To the chief Musician upon Shoshannim, A Psalm of David. Save me, O God; for the waters are come in unto my soul.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Upon Shoshannim--(See on Psa 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Psa 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh. (Psa. 69:1-36) (Compare Psa 40:2). come in unto my soul--literally, "come even to my soul," endanger my life by drowning (Jon 2:5).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Upon Shoshannim--(See on Psa 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Psa 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh. (Psa. 69:1-36)

(Compare Psa 40:2).

come in unto my soul--literally, "come even to my soul," endanger my life by drowning (Jon 2:5).

Notes on the Bible, by Albert Barnes, [1834]
Save me, O God - That is, Interpose and deliver me from the dangers which have come upon me. For the waters are come in unto my soul - So as to endanger my life. Waters, deep, raging, overwhelming, are images of calamity or danger. See the notes at Psa 32:6. Compare Psa 42:7.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Shoshannim (See Scofield) - (Psa 45:1). Save me, O God The New Testament quotations from, and references to, this Psalm indicate in what way it adumbrates Christ. It is the psalm of His humiliation and rejection (Psa 69:4); (Psa 69:7); (Psa 69:8); (Psa 69:10-12). (Psa 69:14-20) may well describe the exercises of His holy soul in Gethsemane (Mat 26:36-45) while (Psa 69:21) is a direct reference to the cross; (Mat 27:34); (Mat 27:48); (Joh 19:28). The imprecatory verses (Psa 69:22-28) are connected (Rom 11:9); (Rom 11:10) with the present judicial blindness of Israel, (Psa 69:25) having special reference to Judas. (Act 1:20) who is thus made typical of his generation, which shared his guilt. See Psalm 72, next in order of the Messianic Psalms.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Out of deep distress, the work of his foes, the complaining one cries for help; he thinks upon his sins, which is sufferings bring to his remembrance, but he is also distinctly conscious that he is an object of scorn and hostility for God's sake, and from His mercy he looks for help in accordance with His promises. The waters are said to rush in unto the soul (עד־נפשׁ), when they so press upon the imperilled one that the soul, i.e., the life of the body, more especially the breath, is threatened; cf. Jon 2:6; Jer 4:10. Waters are also a figure of calamities that come on like a flood and drag one into their vortex, Psa 18:17; Psa 32:6; Psa 124:5, cf. Psa 66:12; Psa 88:8, Psa 88:18; here, however, the figure is cut off in such a way that it conveys the impression of reality expressed in a poetical form, as in Ps 40, and much the same as in Jonah's psalm. The soft, yielding morass is called יון, and the eddying deep מצוּלה. The Nomen Hophal. מעמד signifies properly a being placed, then a standing-place, or firm standing (lxx ὑπόστασις), like מטּה, that which is stretched out, extension, Isa 8:8. שׁבּלת (Ephraimitish סבּלת) is a streaming, a flood, from שׁבל, Arab. sbl, to stream, flow (cf. note on Psa 58:9). בּוא בּ, to fall into, as in Psa 66:12, and שׁטף with an accusative, to overflow, as in Psa 124:4. The complaining one is nearly drowned in consequence of his sinking down, for he has long cried in vain for help: he is wearied by continual crying (יגע בּ, as in Psa 6:7, Jer 45:3), his throat is parched (נחר from חרר; lxx and Jerome: it is become hoarse), his eyes have failed (Jer 14:6) him, who waits upon his God. The participle מיחל, equal to a relative clause, is, as in 18:51, Kg1 14:6, attached to the suffix of the preceding noun (Hitzig). Distinct from this use of the participle without the article is the adverbially qualifying participle in Gen 3:8; Sol 5:2, cf. חי, Sa2 12:21; Sa2 18:14. There is no necessity for the correction of the text מיּחל (lxx apo' τοῦ elpi'zein me). Concerning the accentuation of רבּוּ vid., on Psa 38:20. Apart from the words "more than the hairs of my head" (Psa 40:13), the complaint of the multitude of groundless enemies is just the same as in Psa 38:20; Psa 35:19, cf. Psa 109:3, both in substance and expression. Instead of מצמיתי, my destroyers, the Syriac version has the reading מעצמותי (more numerous than my bones), which is approved by Hupfeld; but to reckon the multitude of the enemy by the number of one's own bones is both devoid of taste and unheard of. Moreover the reading of our text finds support, if it need any, in Lam 3:52. The words, "what I have not taken away, I must then restore," are intended by way of example, and perhaps, as also in Jer 15:10, as a proverbial expression: that which I have not done wrong, I must suffer for (cf. Jer 15:10, and the similar complaint in Psa 35:11). One is tempted to take אז in the sense of "nevertheless" (Ewald), a meaning, however, which it is by no means intended to convey. In this passage it takes the place of זאת (cf. οὕτως for ταῦτα, Mat 7:12), inasmuch as it gives prominence to the restitution desired, as an inference from a false assumption: then, although I took it not away, stole it not. The transition from the bewailing of suffering to a confession of sin is like Psa 40:13. In the undeserved persecution which he endures at the hand of man, he is obliged nevertheless to recognise well-merited chastisement from the side of God. And whilst by אתּה ידעתּ (cf. Psa 40:10, Jer 15:15; Jer 17:16; Jer 18:23, and on ל as an exponent of the object, Jer 16:16; Jer 40:2) he does not acknowledge himself to be a sinner after the standard of his own shortsightedness, but of the divine omniscience, he at the same time commends his sinful need, which with self-accusing modesty he calls אוּלת (Psa 38:6) and אשׁמות (Ch2 28:10), to the mercy of the omniscient One. Should he, the sinner, be abandoned by God to destruction, then all those who are faithful in their intentions towards the Lord would be brought to shame and confusion in him, inasmuch as they would be taunted with this example. קויך designates the godly from the side of the πίστις, and מבקשׁיךa from the side of the ἀγάπη. The multiplied names of God are so many appeals to God's honour, to the truthfulness of His covenant relationship. The person praying here is, it is true, a sinner, but that is no justification of the conduct of men towards him; he is suffering for the Lord's sake, and it is the Lord Himself who is reviled in him. It is upon this he bases his prayer in Psa 69:8. עליך, for thy sake, as in Psa 44:23; Jer 15:15. The reproach that he has to bear, and ignominy that has covered his face and made it quite unrecognisable (Psa 44:16, cf. Psa 83:17), have totally estranged (Psa 38:12, cf. Psa 88:9, Job 19:13-15; Jer 12:6) from him even his own brethren (אחי, parallel word בּני אמּי, as in Psa 50:20; cf. on the other hand, Gen 49:8, where the interchange designedly takes another form of expression); for the glow of his zeal (קנאהּ from קנא, according to the Arabic, to be a deep or bright red) for the house of Jahve, viz., for the sanctity of the sanctuary and of the congregation gathered about it (which is never directly called "the house of Jahve" in the Old Testament, vid., Khler on Zac 9:8, but here, as in Num 12:7; Hos 8:1, is so called in conjunction with the sanctuary), as also for the honour of His who sits enthroned therein, consumes him, like a fire burning in his bones which incessantly breaks forth and rages all through him (Jer 20:9; Jer 23:9), and therefore all the malice of those who are estranged from God is concentrated upon and against him. He now goes on to describe how sorrow for the sad condition of the house of God has brought noting but reproach to him (cf. Psa 109:24.). It is doubtful whether נפשׁי is an alternating subject to ואבכּה (fut. consec. without being apocopated), cf. Jer 13:17, or a more minutely defining accusative as in Isa 26:9 (vid., on Psa 3:5), or whether, together with בּצּום, it forms a circumstantial clause (et flevi dum in jejunio esset anima mea), or even whether it is intended to be taken as an accusative of the object in a pregnant construction (= בּכה ושׁפך נפשׁו, Psa 42:5; Sa1 1:15): I wept away my soul in fasting. Among all these possible renderings, the last is the least probable, and the first, according to Psa 44:3; 83:19, by far the most probable, and also that which is assumed by the accentuation. (Note: The Munach of בצום is a transformation of Dech (just as the Munach of לחרפות is a transformation of Mugrash), in connection with which נקשי might certainly be conceived of even as object (cf. Psa 26:6); but this after ואבכּה (not ואבכּה), and as being without example, could hardly have entered the minds of the punctuists.) The reading of the lxx ואענּה, καὶ συνέκαψα (Olshausen, Hupfeld, and Bttcher), is a very natural (Psa 35:13) exchange of the poetically bold expression for one less choice and less expressive (since ענּה נפשׁ is a phrase of the Pentateuch equivalent to צוּם). The garb of mourning, like the fasting, is an expression of sorrow for public distresses, not, as in Psa 35:13, of personal condolence; concerning ואתּנה, vid., on Psa 3:6. On account of this mourning, reproach after reproach comes upon him, and they fling gibes and raillery at him; everywhere, both in the gate, the place where the judges sit and where business is transacted, and also at carousals, he is jeered at and traduced (Lam 3:14, cf. Lam 5:14; Job 30:9). שׂיח בּ signifies in itself fabulari de... without any bad secondary meaning (cf. Pro 6:22, confabulabitur tecum); here it is construed first with a personal and then a neuter subject (cf. Amo 8:3), for in Psa 69:13 neither הייתי (Job 30:9; Lam 3:14) nor אני (Lam 3:63) is to be supplied. Psa 69:14 tells us how he acts in the face of such hatred and scorn; ואני, as in Psa 109:4, sarcasmis hostium suam opponit in precibus constantiam (Geier). As for himself, his prayer is directed towards Jahve at the present time, when his affliction as a witness for God gives him the assurance that He will be well-pleased to accept it (עת רצון = בעת רצון, Isa 49:8). It is addressed to Him who is at the same time Jahve and Elohim, - the revealed One in connection with the history of redemption, and the absolute One in His exaltation above the world, - on the ground of the greatness and fulness of His mercy: may He then answer him with or in the truth of His salvation, i.e., the infallibility with which His purpose of mercy verifies itself in accordance with the promises given. Thus is Psa 69:14 to be explained in accordance with the accentuation. According to Isa 49:8, it looks as though עת רצון must be drawn to ענני (Hitzig), but Psa 32:6 sets us right on this point; and the fact that ברב־חסדך is joined to Psa 69:14 also finds support from Psa 5:8. But the repetition of the divine name perplexes one, and it may be asked whether or not the accent that divides the verse into its two parts might not more properly stand beside רצון, as in Psa 32:6 beside מצא; so that Psa 69:14 runs: Elohim, by virtue of the greatness of Thy mercy hear me, by virtue of the truth of Thy salvation.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Out of deep distress, the work of his foes, the complaining one cries for help; he thinks upon his sins, which is sufferings bring to his remembrance, but he is also distinctly conscious that he is an object of scorn and hostility for God's sake, and from His mercy he looks for help in accordance with His promises. The waters are said to rush in unto the soul (עד־נפשׁ), when they so press upon the imperilled one that the soul, i.e., the life of the body, more especially the breath, is threatened; cf. Jon 2:6; Jer 4:10. Waters are also a figure of calamities that come on like a flood and drag one into their vortex, Psa 18:17; Psa 32:6; Psa 124:5, cf. Psa 66:12; Psa 88:8, Psa 88:18; here, however, the figure is cut off in such a way that it conveys the impression of reality expressed in a poetical form, as in Ps 40, and much the same as in Jonah's psalm. The soft, yielding morass is called יון, and the eddying deep מצוּלה. The Nomen Hophal. מעמד signifies properly a being placed, then a standing-place, or firm standing (lxx ὑπόστασις), like מטּה, that which is stretched out, extension, Isa 8:8. שׁבּלת (Ephraimitish סבּלת) is a streaming, a flood, from שׁבל, Arab. sbl, to stream, flow (cf. note on Psa 58:9). בּוא בּ, to fall into, as in Psa 66:12, and שׁטף with an accusative, to overflow, as in Psa 124:4. The complaining one is nearly drowned in consequence of his sinking down, for he has long cried in vain for help: he is wearied by continual crying (יגע בּ, as in Psa 6:7, Jer 45:3), his throat is parched (נחר from חרר; lxx and Jerome: it is become hoarse), his eyes have failed (Jer 14:6) him, who waits upon his God. The participle מיחל, equal to a relative clause, is, as in 18:51, Kg1 14:6, attached to the suffix of the preceding noun (Hitzig). Distinct from this use of the participle without the article is the adverbially qualifying participle in Gen 3:8; Sol 5:2, cf. חי, Sa2 12:21; Sa2 18:14. There is no necessity for the correction of the text מיּחל (lxx apo' τοῦ elpi'zein me). Concerning the accentuation of רבּוּ vid., on Psa 38:20. Apart from the words "more than the hairs of my head" (Psa 40:13), the complaint of the multitude of groundless enemies is just the same as in Psa 38:20; Psa 35:19, cf. Psa 109:3, both in substance and expression. Instead of מצמיתי, my destroyers, the Syriac version has the reading מעצמותי (more numerous than my bones), which is approved by Hupfeld; but to reckon the multitude of the enemy by the number of one's own bones is both devoid of taste and unheard of. Moreover the reading of our text finds support, if it need any, in Lam 3:52. The words, "what I have not taken away, I must then restore," are intended by way of example, and perhaps, as also in Jer 15:10, as a proverbial expression: that which I have not done wrong, I must suffer for (cf. Jer 15:10, and the similar complaint in Psa 35:11). One is tempted to take אז in the sense of "nevertheless" (Ewald), a meaning, however, which it is by no means intended to convey. In this passage it takes the place of זאת (cf. οὕτως for ταῦτα, Mat 7:12), inasmuch as it gives prominence to the restitution desired, as an inference from a false assumption: then, although I took it not away, stole it not.

The transition from the bewailing of suffering to a confession of sin is like Psa 40:13. In the undeserved persecution which he endures at the hand of man, he is obliged nevertheless to recognise well-merited chastisement from the side of God. And whilst by אתּה ידעתּ (cf. Psa 40:10, Jer 15:15; Jer 17:16; Jer 18:23, and on ל as an exponent of the object, Jer 16:16; Jer 40:2) he does not acknowledge himself to be a sinner after the standard of his own shortsightedness, but of the divine omniscience, he at the same time commends his sinful need, which with self-accusing modesty he calls אוּלת (Psa 38:6) and אשׁמות (Ch2 28:10), to the mercy of the omniscient One. Should he, the sinner, be abandoned by God to destruction, then all those who are faithful in their intentions towards the Lord would be brought to shame and confusion in him, inasmuch as they would be taunted with this example. קויך designates the godly from the side of the πίστις, and מבקשׁיךa from the side of the ἀγάπη. The multiplied names of God are so many appeals to God's honour, to the truthfulness of His covenant relationship. The person praying here is, it is true, a sinner, but that is no justification of the conduct of men towards him; he is suffering for the Lord's sake, and it is the Lord Himself who is reviled in him. It is upon this he bases his prayer in Psa 69:8. עליך, for thy sake, as in Psa 44:23; Jer 15:15. The reproach that he has to bear, and ignominy that has covered his face and made it quite unrecognisable (Psa 44:16, cf. Psa 83:17), have totally estranged (Psa 38:12, cf. Psa 88:9, Job 19:13-15; Jer 12:6) from him even his own brethren (אחי, parallel word בּני אמּי, as in Psa 50:20; cf. on the other hand, Gen 49:8, where the interchange designedly takes another form of expression); for the glow of his zeal (קנאהּ from קנא, according to the Arabic, to be a deep or bright red) for the house of Jahve, viz., for the sanctity of the sanctuary and of the congregation gathered about it (which is never directly called "the house of Jahve" in the Old Testament, vid., Khler on Zac 9:8, but here, as in Num 12:7; Hos 8:1, is so called in conjunction with the sanctuary), as also for the honour of His who sits enthroned therein, consumes him, like a fire burning in his bones which incessantly breaks forth and rages all through him (Jer 20:9; Jer 23:9), and therefore all the malice of those who are estranged from God is concentrated upon and against him.

He now goes on to describe how sorrow for the sad condition of the house of God has brought noting but reproach to him (cf. Psa 109:24.). It is doubtful whether נפשׁי is an alternating subject to ואבכּה (fut. consec. without being apocopated), cf. Jer 13:17, or a more minutely defining accusative as in Isa 26:9 (vid., on Psa 3:5), or whether, together with בּצּום, it forms a circumstantial clause (et flevi dum in jejunio esset anima mea), or even whether it is intended to be taken as an accusative of the object in a pregnant construction (= בּכה ושׁפך נפשׁו, Psa 42:5; Sa1 1:15): I wept away my soul in fasting. Among all these possible renderings, the last is the least probable, and the first, according to Psa 44:3; 83:19, by far the most probable, and also that which is assumed by the accentuation.

(Note: The Munach of בצום is a transformation of Dech (just as the Munach of לחרפות is a transformation of Mugrash), in connection with which נקשי might certainly be conceived of even as object (cf. Psa 26:6); but this after ואבכּה (not ואבכּה), and as being without example, could hardly have entered the minds of the punctuists.)

The reading of the lxx ואענּה, καὶ συνέκαψα (Olshausen, Hupfeld, and Bttcher), is a very natural (Psa 35:13) exchange of the poetically bold expression for one less choice and less expressive (since ענּה נפשׁ is a phrase of the Pentateuch equivalent to צוּם). The garb of mourning, like the fasting, is an expression of sorrow for public distresses, not, as in Psa 35:13, of personal condolence; concerning ואתּנה, vid., on Psa 3:6. On account of this mourning, reproach after reproach comes upon him, and they fling gibes and raillery at him; everywhere, both in the gate, the place where the judges sit and where business is transacted, and also at carousals, he is jeered at and traduced (Lam 3:14, cf. Lam 5:14; Job 30:9). שׂיח בּ signifies in itself fabulari de... without any bad secondary meaning (cf. Pro 6:22, confabulabitur tecum); here it is construed first with a personal and then a neuter subject (cf. Amo 8:3), for in Psa 69:13 neither הייתי (Job 30:9; Lam 3:14) nor אני (Lam 3:63) is to be supplied. Psa 69:14 tells us how he acts in the face of such hatred and scorn; ואני, as in Psa 109:4, sarcasmis hostium suam opponit in precibus constantiam (Geier). As for himself, his prayer is directed towards Jahve at the present time, when his affliction as a witness for God gives him the assurance that He will be well-pleased to accept it (עת רצון = בעת רצון, Isa 49:8). It is addressed to Him who is at the same time Jahve and Elohim, - the revealed One in connection with the history of redemption, and the absolute One in His exaltation above the world, - on the ground of the greatness and fulness of His mercy: may He then answer him with or in the truth of His salvation, i.e., the infallibility with which His purpose of mercy verifies itself in accordance with the promises given. Thus is Psa 69:14 to be explained in accordance with the accentuation. According to Isa 49:8, it looks as though עת רצון must be drawn to ענני (Hitzig), but Psa 32:6 sets us right on this point; and the fact that ברב־חסדך is joined to Psa 69:14 also finds support from Psa 5:8. But the repetition of the divine name perplexes one, and it may be asked whether or not the accent that divides the verse into its two parts might not more properly stand beside רצון, as in Psa 32:6 beside מצא; so that Psa 69:14 runs: Elohim, by virtue of the greatness of Thy mercy hear me, by virtue of the truth of Thy salvation.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Waters - Tribulations.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The waters are come in unto my soul - I am in the deepest distress. The waters have broken their dikes, and are just ready to sweep me away! Save me, Lord! In such circumstances I can have no other help. In the first, second, third, fourteenth, and fifteenth verses, the psalmist, speaking in the person of the captives in Babylon, compares their captivity to an abyss of waters, breaking all bounds, and ready to swallow them up; to a deep mire, in which there was no solid bottom, and no standing; and to a pot. in which they were about to be inclosed for ever. This is strongly figurative, and very expressive.

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⁵ The waters surrounded me, even to the soul. The deep was around me. The weeds were wrapped around my head.

² He brought me up also out of a horrible pit, out of the miry clay. He set my feet on a rock, and gave me a firm place to stand.

⁵ God, you know my foolishness. My sins aren't hidden from you.

¹ For the Chief Musician. Set to "The Lilies." A contemplation by the sons of Korah. A wedding song. My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer.

⁷ Deep calls to deep at the noise of your waterfalls. All your waves and your billows have swept over me.

⁶ For this, let everyone who is godly pray to you in a time when you may be found. Surely when the great waters overflow, they shall not reach to him.

²⁰ For it is written in the scroll of Psalms, 'Let his habitation be made desolate. Let no one dwell therein;' and, 'Let another take his office.' {Psalm 109:8}

²⁵ Let their habitation be desolate. Let no one dwell in their tents.

¹⁰ Let their eyes be darkened, that they may not see. Bow down their back always."

⁹ David says, "Let their table be made a snare, and a trap, a stumbling block, and a retribution to them.

²² Let their table before them become a snare. May it become a retribution and a trap.
²³ Let their eyes be darkened, so that they can't see. Let their backs be continually bent.
²⁴ Pour out your indignation on them. Let the fierceness of your anger overtake them.
²⁵ Let their habitation be desolate. Let no one dwell in their tents.
²⁶ For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt.
²⁷ Charge them with crime upon crime. Don't let them come into your righteousness.
²⁸ Let them be blotted out of the book of life, and not be written with the righteous.

²⁸ After this, Yeshua, seeing that all things were now finished, that the Scripture might be fulfilled, said, "I am thirsty."

⁴⁸ Immediately one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him a drink.

³⁴ They gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink.

²¹ They also gave me gall for my food. In my thirst, they gave me vinegar to drink.

³⁶ Then Yeshua came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray."
³⁷ He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.
³⁸ Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me."
³⁹ He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire."
⁴⁰ He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour?
⁴¹ Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak."
⁴² Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done."
⁴³ He came again and found them sleeping, for their eyes were heavy.
⁴⁴ He left them again, went away, and prayed a third time, saying the same words.
⁴⁵ Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.

¹⁴ Deliver me out of the mire, and don't let me sink. Let me be delivered from those who hate me, and out of the deep waters.
¹⁵ Don't let the flood waters overwhelm me, neither let the deep swallow me up. Don't let the pit shut its mouth on me.
¹⁶ Answer me, LORD, for your loving kindness is good. According to the multitude of your tender mercies, turn to me.
¹⁷ Don't hide your face from your servant, for I am in distress. Answer me speedily!
¹⁸ Draw near to my soul, and redeem it. Ransom me because of my enemies.
¹⁹ You know my reproach, my shame, and my dishonor. My adversaries are all before you.
²⁰ Reproach has broken my heart, and I am full of heaviness. I looked for some to take pity, but there was none; for comforters, but I found none.

¹⁰ When I wept and I fasted, that was to my reproach.
¹¹ When I made sackcloth my clothing, I became a byword to them.
¹² Those who sit in the gate talk about me. I am the song of the drunkards.

⁸ I have become a stranger to my brothers, an alien to my mother's children.

⁷ Because for your sake, I have borne reproach. Shame has covered my face.

⁴ Those who hate me without a cause are more than the hairs of my head. Those who want to cut me off, being my enemies wrongfully, are mighty. I have to restore what I didn't take away.

¹⁴ Deliver me out of the mire, and don't let me sink. Let me be delivered from those who hate me, and out of the deep waters.

⁶ For this, let everyone who is godly pray to you in a time when you may be found. Surely when the great waters overflow, they shall not reach to him.

⁸ Lead me, LORD, in your righteousness because of my enemies. Make your way straight before my face.

¹⁴ Deliver me out of the mire, and don't let me sink. Let me be delivered from those who hate me, and out of the deep waters.

⁶ For this, let everyone who is godly pray to you in a time when you may be found. Surely when the great waters overflow, they shall not reach to him.

⁸ Thus says the LORD, "In an acceptable time have I answered you, and in a day of salvation have I helped you; and I will preserve you, and give you for a covenant of the people, to raise up the land, to make them inherit the desolate heritage:

¹⁴ Deliver me out of the mire, and don't let me sink. Let me be delivered from those who hate me, and out of the deep waters.

⁴ In return for my love, they are my adversaries; but I am in prayer.

¹⁴ Deliver me out of the mire, and don't let me sink. Let me be delivered from those who hate me, and out of the deep waters.

⁶³ You see their sitting down, and their rising up; I am their song.

¹⁴ I am become a derision to all my people, and their song all the day.

⁹ "Now I have become their song. Yes, I am a byword to them.

¹³ But as for me, my prayer is to you, LORD, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of your salvation.

³ The songs of the temple will be wailings in that day," says the Lord GOD. "The dead bodies will be many. In every place they will throw them out with silence.

²² When you walk, it will lead you. When you sleep, it will watch over you. When you awake, it will talk with you.

⁹ "Now I have become their song. Yes, I am a byword to them.

¹⁴ The elders have ceased from the gate, The young men from their music.

¹⁴ I am become a derision to all my people, and their song all the day.

⁶ I will not be afraid of tens of thousands of people who have set themselves against me on every side.

¹³ But as for me, when they were sick, my clothing was sackcloth. I afflicted my soul with fasting. My prayer returned into my own bosom.

⁶ I will wash my hands in innocence, so I will go about your altar, LORD;

³ For they didn't get the land in possession by their own sword, neither did their own arm save them; but your right hand, and your arm, and the light of your face, because you were favorable to them.

¹⁵ Hannah answered, "No, my lord, I am a woman of a sorrowful spirit. I have drunk neither wine nor strong drink, but I poured out my soul before the LORD.

⁵ Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him for the saving help of his presence.

⁵ I laid myself down and slept. I awakened; for the LORD sustains me.

⁹ With my soul have I desired you in the night. Yes, with my spirit within me will I seek you earnestly; for when your judgments are in the earth, the inhabitants of the world learn righteousness.

¹⁷ But if you will not hear it, my soul shall weep in secret for your pride; and my eye shall weep bitterly, and run down with tears, because the LORD's flock is taken captive.

²⁴ My knees are weak through fasting. My body is thin and lacks fat.

⁹ Concerning the prophets. My heart within me is broken, all my bones shake; I am like a drunken man, and like a man whom wine has overcome, because of the LORD, and because of his holy words.

⁹ If I say, I will not make mention of him, nor speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones, and I am weary with forbearing, and I can't.

¹ "Put the shofar to your lips! Something like an eagle is over the LORD's house, because they have broken my covenant, and rebelled against my law.

⁷ My servant Moses is not so. He is faithful in all my house.

⁸ I will encamp around my house against the army, that none pass through or return; and no oppressor will pass through them any more: for now I have seen with my eyes.

⁸ "Judah, your brothers will praise you. Your hand will be on the neck of your enemies. Your father's sons will bow down before you.

²⁰ You sit and speak against your brother. You slander your own mother's son.

⁶ For even your brothers, and the house of your father, even they have dealt treacherously with you; even they have cried aloud after you: don't believe them, though they speak beautiful words to you.

¹³ "He has put my brothers far from me. My acquaintances are wholly estranged from me.
¹⁴ My relatives have gone away. My familiar friends have forgotten me.
¹⁵ Those who dwell in my house, and my maids, count me for a stranger. I am an alien in their sight.

⁹ My eyes are dim from grief. I have called on you daily, LORD. I have spread out my hands to you.

¹² They also who seek after my life lay snares. Those who seek my hurt speak mischievous things, and meditate deceits all day long.

¹⁷ Let them be disappointed and dismayed forever. Yes, let them be confounded and perish;

¹⁶ At the taunt of one who reproaches and verbally abuses, because of the enemy and the avenger.

¹⁵ LORD, you know; remember me, and visit me, and avenge me of my persecutors; don't take me away in your longsuffering: know that for your sake I have suffered reproach.

²³ Wake up! Why do you sleep, Lord? Arise! Don't reject us forever.

⁸ I have become a stranger to my brothers, an alien to my mother's children.

¹⁰ Now you purpose to keep under the children of Judah and Jerusalem for bondservants and bondmaids for yourselves. Aren't there even with you trespasses of your own against the LORD your God?

⁶ I am pained and bowed down greatly. I go mourning all day long.

² The captain of the guard took Jeremiah, and said to him, the LORD your God pronounced this evil on this place;

¹⁶ Behold, I will send for many fishermen, says the LORD, and they shall fish them up; and afterward I will send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the clefts of the rocks.

²³ Yet, LORD, you know all their counsel against me to kill me; don't forgive their iniquity, neither blot out their sin from your sight; but let them be overthrown before you; deal you with them in the time of your anger.

¹⁶ As for me, I have not hurried from being a shepherd after you; neither have I desired the woeful day; you know: that which came out of my lips was before your face.

¹⁵ LORD, you know; remember me, and visit me, and avenge me of my persecutors; don't take me away in your longsuffering: know that for your sake I have suffered reproach.

¹⁰ I have not hidden your righteousness within my heart. I have declared your faithfulness and your salvation. I have not concealed your loving kindness and your truth from the great assembly.

¹³ Be pleased, LORD, to deliver me. Hurry to help me, LORD.

¹² Therefore whatever you desire for men to do to you, you shall also do to them; for this is the Torah and the Prophets.

¹¹ Unrighteous witnesses rise up. They ask me about things that I don't know about.

¹⁰ Woe is me, my mother, that you have borne me a man of strife and a man of contention to the whole earth! I have not lent, neither have men lent to me; yet everyone of them curses me.

⁵² They have chased me relentlessly like a bird, those who are my enemies without cause.

³ They have also surrounded me with words of hatred, and fought against me without a cause.

¹⁹ Don't let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes.

²⁰ They who also render evil for good are adversaries to me, because I follow what is good.

¹³ Be pleased, LORD, to deliver me. Hurry to help me, LORD.

²⁰ They who also render evil for good are adversaries to me, because I follow what is good.

¹⁴ Then Joab said, "I'm not going to wait like this with you." He took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak.

²¹ Then his servants said to him, "What is this that you have done? You fasted and wept for the child while he was alive; but when the child was dead, you rose up and ate bread."

² I was asleep, but my heart was awake. It is the voice of my beloved who knocks: "Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my hair with the dampness of the night."

⁸ They heard the voice of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.

⁶ It was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, "Come in, you wife of Jeroboam! Why do you pretend to be another? For I am sent to you with heavy news.

⁶ The wild donkeys stand on the bare heights, they pant for air like jackals; their eyes fail, because there is no herbage.

³ You said, Woe is me now! for the LORD has added sorrow to my pain; I am weary with my groaning, and I find no rest.

⁷ My eye wastes away because of grief. It grows old because of all my adversaries.

⁴ then the waters would have overwhelmed us, the stream would have gone over our soul;

¹² You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance.

⁹ Before your pots can feel the heat of the thorns, he will sweep away the green and the burning alike.

⁸ It will sweep onward into Judah. It will overflow and pass through; it will reach even to the neck; and the stretching out of its wings will fill the breadth of your land, Immanuel.

¹⁸ You have put lover and friend far from me, and my friends into darkness.

⁸ You have taken my friends from me. You have made me an abomination to them. I am confined, and I can't escape.

¹² You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance.

⁵ then the proud waters would have gone over our soul.

⁶ For this, let everyone who is godly pray to you in a time when you may be found. Surely when the great waters overflow, they shall not reach to him.

¹⁷ He delivered me from my strong enemy, from those who hated me; for they were too mighty for me.

¹⁰ Then I said, "Ah, Lord GOD! Surely you have greatly deceived this people and Jerusalem, saying, 'You shall have peace;' whereas the sword reaches to the heart."

⁶ I went down to the bottoms of the mountains. The earth barred me in forever: yet have you brought up my life from the pit, LORD my God.