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Selected Verse: Lamentations 3:19 - Strong Concordance
| Verse |
Translation |
Text |
| La 3:19 |
Strong Concordance |
Remembering [02142] mine affliction [06040] and my misery [04788], the wormwood [03939] and the gall [07219]. |
| |
King James |
Remembering mine affliction and my misery, the wormwood and the gall. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well.
wormwood . . . gall-- (Jer 9:15). |
| Notes on the Bible, by Albert Barnes, [1834] |
Remembering - Or, as in the margin. It is a prayer to Yahweh.
My misery - Or, "my" homelessness (Lam 1:7 note). |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
Consideration of God's compassion and His omnipotence as displayed at critical junctures in the affairs of men. C. B. Michaelis has correctly perceived, and thus set forth, the transition from the complaint, bordering on despair, to hope, as given in Lam 3:19 : luctatur hic contra desperationis adfectum, quo tentatus fuerat, Lam 3:18, mix inde per fidem emersurus. In like manner it is said in the Berleburger Bibel, "In Lam 3:19 he struggles with despair, to which he had been tempted, and in the following verse soars up once more into the region of faith." By the resumption of עני from Lam 3:1, and of לענה and ראשׁ from Lam 3:15 and Lam 3:5, the contents of the whole preceding lamentation are given in a summary, and by זכר are presented to God in prayer. "Mine affliction" is intensified by the addition of "my persecution" (see on Lam 1:7), and the contents of the lamentation thereby more plainly pointed out. This connection of the verse has been misunderstood in many ways. An old interpretation of the words, still maintained by Bttcher and Thenius, makes זכר an infinitive; according to this view, Lam 3:19 would require to be conjoined with the preceding, and the inf. without ל would stand for the ground, recordando, "while I think of," - which is grammatically impossible.
(Note: Seb. Mnster long since said: Secundum quosdam est זכר infinit., ut sit sensus: periit spes mea, recordante me afflictionis meae. Calvin also gives the preference to this view, with the remark: Videtur enim hic propheta exprimere, quomodo fere a spe exciderit, ut nihil reperiret amplius fortitudinis in Deo, quia scilicet oppressus erat malis; in support of which he affirms that it is valde absurdum, eos qui experti sunt aliquando Dei misericordiam, sic omnem spem abjicere, ut non statuant amplius sibi esse refugium ad Deum.)
The same remark applies to the assumption that זכר is an infinitive which is resumed in Lam 3:20 : "it thinks of my misery...yes, my soul thinks thereon" (Bttcher, Thenius). Gerlach very properly remarks concerning this view that such a construction is unexampled, and, as regards the change in the form of the infinitive (constr. and abs.), would be unintelligible. The objection of Thenius, however, that the imperative meaning usually attached to זכר is against the whole context, and quite inappropriate here, is connected with the erroneous assumption that Lam 3:19 and Lam 3:20 form a continuation of what precedes, and that the idea of the speaker's being completely overwhelmed by the thought of all that he had suffered and still suffers, forms the proper conclusion of the first part, after which, from Lam 3:21 onwards, there follows relief. Gerlach has rightly opposed to these arguments the following considerations: (1) That, after the outburst of despair in Lam 3:18, "my strength is gone, and my hope from Jahveh," the words "my soul is bowed down in me" form far too feeble a conclusion; (2) That it is undoubtedly more correct to make the relief begin with a prayer breathed out through sighs (Lam 3:19), than with such a reflection as is expressed in Lam 3:21. Ewald also is right in taking זכר as an imperative, but is mistaken in the notion that the speaker addresses any one who is ready to hear him; this view is shown to be erroneous by the simple fact that, in what precedes and succeeds, the thoughts of the speaker are directed to God only.
Lam 3:20-23
The view taken of this verse will depend on the answer to the question whether תּזכר is second or third pers. fem. Following in the wake of Luther ("Thou wilt assuredly think thereon"), C. B. Michaelis, Pareau, Rosenmller, and Kalkschmidt take it as second pers.: "Think, yea, think wilt Thou, that my soul is bowed down in me," or "that my soul is at rest within me" (Ngelsbach). But it is impossible to maintain either of these views in the face of the language employed. To take the ו before תּשׁיח in the meaning of quod is characterized by Ngelsbach as an arbitrary procedure, unwarranted either by Gen 30:27 or Eze 13:11; but neither can the meaning of resting, being at east, which is attributed to שׁוּח or שׁיח by that writer, be established. The verb means to sink down, Pro 2:18, and metaphorically, to be bowed down, Psa 44:26. The latter meaning is required in the present passage, from the simple fact that the sentence undeniably refers to Psa 42:6.
(Note: Luther's translation, "for my soul tells me," is founded on the circumstance that the lxx have mistaken שׁיח for שׂיח: καταδολεσχήσει ἐπ ̓ ἐμὲ ἡ ψυχή μου.)
ותּשׁיח expresses the consequence of זכר תּזכר, which therefore can only be the third pers., and "my soul" the subject of both clauses; for there is no logical consecution of the meaning given by such a rendering as, "If Thou wilt remember, my soul shall be bowed within me." The expression, "If my soul duly meditates thereon (on the deep suffering), it becomes depressed within me," forms the foundation of the request that God would think of his distress, his misery; and Lam 3:21, "I will lay this to heart," connects itself with the leading thought set forth in Lam 3:19, the reason for which is given in Lam 3:20, viz., that my soul is only bowed down within me over the thought of my distress, and must complain of it to God, that He may think of it and alleviate it: This will I lay to heart and set my hope upon. על־כּן is a strong inferential expression: "therefore," because God alone can help, will I hope. This self-encouragement begins with Lam 3:22, inasmuch as the prophet strengthens his hope by a consideration of the infinite compassion of the Lord. (It is) חסדי, "the mercies of God," i.e., proofs of His mercy (cf. Psa 89:2; Psa 107:43; Isa 63:7), "that we are not utterly consumed," as Luther and similarly our English translators have excellently rendered תּמנוּ. This form stands for תּמּונוּ, as in Jer 44:18; Num 17:1-13 :28, not for תּמּוּ, third pers., as Pareau, Thenius, Vaihinger, and Ewald, referring to his Grammar, 84, b, would take it. The proofs of the grace of God have their foundation in His compassion, from which they flow. In Lam 3:23 we take חסדי as the subject of חדשׁים; it is the proofs of the grace of God that are new every morning, not "His compassions," although the idea remains the same. לבּקרים, every morning, as in Isa 33:2; Psa 73:14. Ubi sol et dies oritur, simul et radii hujus inexhaustae bonitatis erumpunt (Tarnovius in Rosenmller). The consciousness of this constant renewal of the divine favour impels to the prayerful exclamation, "great is Thy faithfulness;" cf. Psa 36:6.
Lam 3:24-28
"My portion is Jahveh:" this is a reminiscence from Psa 16:5; Psa 73:26; Psa 142:6; cf. Psa 119:57, where the expression found here is repeated almost verbatim. The expression is based on Num 18:20, where the Lord says to Aaron, "I am thy portion and thine inheritance;" i.e., Jahveh will be to the tribe of Levi what the other tribes receive in their territorial possessions in Canaan; Levi shall have his possession and enjoyment in Jahveh. The last clause, "therefore will I hope," etc., is a repetition of what is in Lam 3:21, as if by way of refrain.
This hope cannot be frustrated, Lam 3:25. The fundamental idea of the section contained in Lam 3:25-33 is thus stated by Ngelsbach: "The Lord is well disposed towards the children of men under all circumstances; for even when He smites them, He seeks their highest interest: they ought so to conduct themselves in adversity, that it is possible for Him to carry out His designs." On Lam 3:25, cf. Psa 34:9; Psa 86:5; and on the general meaning, also Psa 25:3; Psa 69:7. If the Lord is kind to those who hope in Him, then it is good for man to wait patiently for His help in suffering. Such is the mode in which Lam 3:26 is attached to Lam 3:25. טוב, Lam 3:26 and Lam 3:27, followed by ל dat., means to be good for one, i.e., beneficial. Some expositors (Gesenius, Rosenmller, Maurer, Ngelsbach) take יחיל as a noun-form, substantive or adjective; דּוּמם is then also taken in the same way, and ו - ו as correlative: "it is good both to wait and be silent." But although there are analogous cases to support the view that יחיל is a noun-form, the constant employment of דּוּמם as an adverb quite prevents us from taking it as an adjective. Moreover, "to be silent for the help of the Lord," would be a strange expression, and we would rather expect "to be silent and wait for;" and finally, waiting and silence are so closely allied, that the disjunctive ו - ו et - et appears remarkable. We prefer, then, with Ewald (Gram. ֗235, a) and others, to take יחיל as a verbal form, and that, too, in spite of the i in the jussive form of the Hiphil for יחל, from חוּל, in the meaning of יחל, to wait, tarry. "It is good that he (man) should wait, and in silence too (i.e., without complaining), for the help of the Lord." On the thought presented here, cf. Psa 38:7 and Isa 30:15. Hence it is also good for man to bear a yoke in youth (Lam 3:27), that he may exercise himself in calm waiting on the help of the Lord. In the present context the yoke is that of sufferings, and the time of youth is mentioned as the time of freshness and vigour, which render the bearing of burdens more easy. He who has learned in youth to bear sufferings, will not sink into despair should they come on him in old age. Instead of בּנעוּריו, Theodotion has ἐκ νεότητος αὐτοῦ, which is also the reading of the Aldine edition of the lxx; and some codices have מנּעוּריו. But this reading is evidently a correction, prompted by the thought that Jeremiah, who composed the Lamentations in his old age, had much suffering to endure from the time of his call to the prophetic office, in the earlier portion of his old age; nor is it much better than the inference of J. D. Michaelis, that Jeremiah composed this poem when a youth, on the occasion of King Josiah's death. - In Lam 3:28-30, the effect of experience by suffering is set forth, yet not in such a way that the verses are to be taken as still dependent on כּי in Lam 3:27 (Luther, Pareau, De Wette, Maurer, and Thenius): "that he should sit alone and be silent," etc. Such a combination is opposed to the independent character of each separate alphabetic strophe. Rather, the result of early experience in suffering and patience is developed in a cohortative form. The connection of thought is simply as follows: Since it is good for man that he should learn to endure suffering, let him sit still and bear it patiently, when God puts such a burden on him. Let him sit solitary, as becomes those in sorrow (see on Lam 1:1), and be silent, without murmuring (cf. Lam 3:26), when He lays a burden on him. There is no object to נטל expressly mentioned, but it is easily understood from the notion of the verb (if He lays anything on him), or from על in Lam 3:27 (if He lays a yoke on him). We are forbidden to consider the verbs as indicatives ("he sits alone and is silent;" Gerlach, Ngelsbach) by the apocopated form יתּן in Lam 3:29, Lam 3:30, which shows that ישׁב and ידּם are also cohortatives.
Lam 3:29
"Let him put his mouth in the dust," i.e., humbly bow beneath the mighty hand of God. The expression is derived from the Oriental custom of throwing oneself in the most reverential manner on the ground, and involves the idea of humble silence, because the mouth, placed in the dust, cannot speak. The clause, "perhaps there is hope," indicates the frame of mind to be observed in the submission. While the man is to show such resignation, he is not to give up the hope that God will deliver him from trouble; cf. Job 11:18; Jer 31:17.
Lam 3:30-36
Let him also learn patiently to bear abuse and reviling from men. Let him present his cheek to him who smites him, as was done by Job (Job 16:10) and the servant of Jahveh (Isa 50:6); cf. Mat 5:39. On Lam 3:30, cf. Psa 88:4; Psa 123:3, etc. There is a certain gradation in the three verses that it quite unmistakeable. The sitting alone and in silence is comparatively the easiest; it is harder to place the mouth in the dust, and yet cling to hope; it is most difficult of all to give the cheek to the smiter, and to satiate oneself with dishonour (Ngelsbach). In Lam 3:31-33 follow the grounds of comfort. The first is in Lam 3:31 : the sorrow will come to an end; the Lord does not cast off for ever; cf. Jer 3:5, Jer 3:12. The second is in Lam 3:32 : when He has caused sorrow, He shows pity once more, according to the fulness of His grace. Compassion outweighs sorrow. On this subject, cf. Psa 30:6; Job 5:18; Isa 54:8. The third ground of comfort is in Lam 3:33 : God does not send affliction willingly, as if it brought Him joy (cf. Jer 32:41), but merely because chastisement is necessary to sinful man for the increase of his spiritual prosperity; cf. Act 14:22; Co2 4:17. ויּגּה is for וייגּה: cf. Ewald, 232, f; Gesenius, 69, 3, Rem. 6.
That he may bring home to the hearts of God's people the exhortation to bear suffering with patience and resignation, and that he may lead them to see that the weight of sorrow under which they are sighing has been sent from the Lord as a chastisement for their sins, the prophet carries out the thought, in Lam 3:34-39, that every wrong committed upon earth is under the divine control (Lam 3:34-36), and generally that nothing happens without God's permission; hence man ought not to mourn over the suffering that befalls him, but rather over his sins (Lam 3:37-39).
Lam 3:34-36
These verses form one connected sentence: while the subject and predicate for the three infinitival clauses do not follow till the words אדני לא ראה, the infinitives with their objects depend on ראה. If there were any foundation for the assertion of Bttcher in his Aehrenlese, that ראה never occurs in construction with ל, we could take the infinitives with ל as the objects of ראה, in the sense, "As to the crushing of all the prisoners," etc. But the assertion is devoid of truth, and disproved by Sa1 16:7, האדם יראה לעינים ויהוה יראה. In the three infinitival clauses three modes of unjust dealing are set forth. The treading down to the earth of all prisoners under his (the treader's) feet, refers to cruel treatment of the Jews by the Chaldeans at the taking of Jerusalem and Judah, and generally to deeds of violence perpetrated by victors in war. This explains כּל, which Kalkschmidt and Thenius incorrectly render "all captives of the land (country)." Those intended are prisoners generally, who in time of war are trodden down to the earth, i.e., cruelly treated. The other two crimes mentioned, vv. 35 and 36, are among the sins of which Judah and Israel have been guilty, - the former being an offence against the proper administration of justice, and the latter falling under the category of unjust practices in the intercourse of ordinary life. "To pervert the right of a man before the face of the Most High" does not mean, in general, proterve, et sine ull numinis inspectantis reverenti (C. B. Michaelis, Rosenmller); but just as הטות משׁפּט is taken from the law (Exo 23:6; Num 16:19, etc.), so also is נגד פּני עליון to be explained in accordance with the directions given in the law (Exo 22:7, Exo 22:9), that certain clauses were to be brought before האלהים, where this word means the judge or judges pronouncing sentence in the name of God; cf. Psa 82:6, where the judges, as God's representatives, are called אלהים and בּני אלהים. "Before the face of the Most High" thus means, before the tribunal which is held in the name of the Most High. "To turn aside a man in his cause" means to pervert his right in a dispute (cf. Job 8:3; Job 34:12, etc.), which may also be done in contested matters that do not come before the public tribunal. The meaning of the three verses depends on the explanation given of אדני לא ראה, which is a disputed point. ראה with ל, "to look on something," may mean to care for it, be concerned about it, but not to select, choose, or to resolve upon, approve (Michaelis, Ewald, Thenius). Nor can the prophet mean to say, "The Lord does not look upon the treading down of the prisoners, the perversion of justice." If any one be still inclined, with Rosenmller and others, to view the words as the expression of a fact, then he must consider them as an exception taken by those who murmur against God, but repelled in Lam 3:37. Moreover, he must, in some such way as the following, show the connection between Lam 3:33 and Lam 3:34, by carrying out the idea presented in the exhortation to hope for compassion: "But will any one say that the Lord knows nothing of this - does not trouble Himself about such sufferings?" Whereupon, in Lam 3:37, the answer follows: "On the contrary, nothing happens without the will of God" (Gerlach). But there is no point of attachment that can possibly be found in the words of the text for showing such a connection; we must therefore reject this view as being artificial, and forced upon the text. The difficulty is solved in a simple manner, by taking the words אדני לא as a question, just as has been already done in the Chaldee paraphrase: fierine potest ut in conspectu Jovae non reveletur? The absence of the interrogative particle forms no objection to this, inasmuch as a question is pretty often indicated merely by the tone. Lam 3:38 must also be taken interrogatively. Bצttcher and Thenius, indeed, think that the perfect ראה is incompatible with this; but the objection merely tells against the rendering, "Should not the Lord see it?" (De Wette, Maurer, Kalkschmidt), which of course would require יראה. But the idea rather is, "Hath not the Lord looked upon this?" The various acts of injustice mentioned in the three verses are not set forth merely as possible events, but as facts that have actually occurred.
Lam 3:37-39
Lam 3:37 brings the answer to this question in a lively manner, and likewise in an interrogative form: "Who hath spoken, and it came to pass, which the Lord hath not commanded?" The thought here presented reminds us of the word of the Creator in Gen 1:3. The form of the expression is an imitation of Psa 33:9. Rosenmller gives the incorrect rendering, Quis est qui dixit: factum est (i.e., quis audeat dicere fieri quicquam), non praecipiente Deo; although the similar but more free translation of Luther, "Who dares to say that such a thing happens without the command of the Lord?" gives the sense in a general way. The meaning is as follows: Nothing takes place on the earth which the Lord has not appointed; no man can give and execute a command against the will of God. From this it further follows (Lam 3:38), that evil and good will proceed from the mouth of the Lord, i.e., be wrought by Him; on this point, cf. Isa 45:7; Amo 3:6. לא תצא gives no adequate meaning unless it be taken interrogatively, and as indicating what is usual - wont to be. And then there is established from this, in Lam 3:39, the application of the general principle to the particular case in question, viz., the grievous suffering of individuals at the downfall of the kingdom of Judah. "Why does a man sigh as long as he lives? Let every one [sigh] for his sins." Man is not to sigh over suffering and sorrow, but only over his sin. התאונן occurs only here and in Num 11:1, and signifies to sigh, with the accessory notion of murmuring, complaining. חי appended to אדם is more of a predicate than a simple attributive: man, as long as he lives, i.e., while he is in this life. The verse is viewed in a different light by Pareau, Ewald, Neumann, and Gerlach, who combine both members into one sentence, and render it thus: "Why doth a man complain, so long as he lives, - a man over the punishment of his sins?" [Similar is the rendering of our "Authorized" Version.] Neumann translates: "A man in the face of [Ger. bei] his sins." But this latter rendering is lexically inadmissible, because על esua in this connection cannot mean "in view of." The other meaning assigned is improbable, though there is nothing against it, lexically considered. For though חטא, sin, may also signify the punishment of sin, the latter meaning does not suit the present context, because in what precedes it is not said that the people suffer for their sins, but merely that their suffering has been appointed by God. If, then, in what follows, there is an exhortation to return to the Lord (Lam 3:40.), and in Lam 3:42 a confession of sins made; if, moreover, Lam 3:39 forms the transition from Lam 3:33-38 to the exhortation that succeeds (Lam 3:40.); then it is not abstinence from murmuring or sighing over the punishment of sins that forms the true connecting link of the two lines of thought, but merely the refraining from complaint over sufferings, coupled with the exhortation to sigh over their won sins. Tarnov also has viewed the verse in this way, when he deduces from it the advice to every soul labouring under a weight of sorrows: est igitur optimus ex malis emergendi modus Deum excusare et se ipsum accusare. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Wormwood - Wormwood and gall, are often made use of to signify great affliction. |
15 Therefore thus saith [0559] the LORD [03068] of hosts [06635], the God [0430] of Israel [03478]; Behold, I will feed [0398] them, even this people [05971], with wormwood [03939], and give them water [04325] of gall [07219] to drink [08248].
7 Jerusalem [03389] remembered [02142] in the days [03117] of her affliction [06040] and of her miseries [04788] all her pleasant things [04262] that she had in the days [03117] of old [06924], when her people [05971] fell [05307] into the hand [03027] of the enemy [06862], and none did help [05826] her: the adversaries [06862] saw [07200] her, and did mock [07832] at her sabbaths [04868].
40 Let us search [02664] and try [02713] our ways [01870], and turn again [07725] to the LORD [03068].
33 For he doth not afflict [06031] willingly [03820] nor grieve [03013] the children [01121] of men [0376].
34 To crush [01792] under his feet [07272] all the prisoners [0615] of the earth [0776],
35 To turn aside [05186] the right [04941] of a man [01397] before the face [06440] of the most High [05945],
36 To subvert [05791] a man [0120] in his cause [07379], the Lord [0136] approveth [07200] not.
37 Who is he that saith [0559], and it cometh to pass, when the Lord [0136] commandeth [06680] it not?
38 Out of the mouth [06310] of the most High [05945] proceedeth [03318] not evil [07451] and good [02896]?
39 Wherefore doth a living [02416] man [0120] complain [0596], a man [01397] for the punishment of his sins [02399]?
42 We [05168] have transgressed [06586] and have rebelled [04784]: thou hast not pardoned [05545].
40 Let us search [02664] and try [02713] our ways [01870], and turn again [07725] to the LORD [03068].
1 And when the people [05971] complained [0596], it displeased [07451] [0241] the LORD [03068]: and the LORD [03068] heard [08085] it; and his anger [0639] was kindled [02734]; and the fire [0784] of the LORD [03068] burnt [01197] among them, and consumed [0398] them that were in the uttermost parts [07097] of the camp [04264].
39 Wherefore doth a living [02416] man [0120] complain [0596], a man [01397] for the punishment of his sins [02399]?
6 Shall a trumpet [07782] be blown [08628] in the city [05892], and the people [05971] not be afraid [02729]? shall there be evil [07451] in a city [05892], and the LORD [03068] hath not done [06213] it?
7 I form [03335] the light [0216], and create [01254] darkness [02822]: I make [06213] peace [07965], and create [01254] evil [07451]: I the LORD [03068] do [06213] all these things.
38 Out of the mouth [06310] of the most High [05945] proceedeth [03318] not evil [07451] and good [02896]?
9 For he spake [0559], and it was done; he commanded [06680], and it stood fast [05975].
3 And God [0430] said [0559], Let there be [01961] light [0216]: and there was light [0216].
37 Who is he that saith [0559], and it cometh to pass, when the Lord [0136] commandeth [06680] it not?
37 Who is he that saith [0559], and it cometh to pass, when the Lord [0136] commandeth [06680] it not?
38 Out of the mouth [06310] of the most High [05945] proceedeth [03318] not evil [07451] and good [02896]?
39 Wherefore doth a living [02416] man [0120] complain [0596], a man [01397] for the punishment of his sins [02399]?
38 Out of the mouth [06310] of the most High [05945] proceedeth [03318] not evil [07451] and good [02896]?
37 Who is he that saith [0559], and it cometh to pass, when the Lord [0136] commandeth [06680] it not?
34 To crush [01792] under his feet [07272] all the prisoners [0615] of the earth [0776],
33 For he doth not afflict [06031] willingly [03820] nor grieve [03013] the children [01121] of men [0376].
37 Who is he that saith [0559], and it cometh to pass, when the Lord [0136] commandeth [06680] it not?
12 Yea, surely [0551] God [0410] will not do wickedly [07561], neither will the Almighty [07706] pervert [05791] judgment [04941].
3 Doth God [0410] pervert [05791] judgment [04941]? or doth the Almighty [07706] pervert [05791] justice [06664]?
6 I have said [0559], Ye are gods [0430]; and all of you are children [01121] of the most High [05945].
9 For all manner [01697] of trespass [06588], whether it be for ox [07794], for ass [02543], for sheep [07716], for raiment [08008], or for any manner of lost thing [09], which another challengeth [0559] to be his, the cause [01697] of both parties [08147] shall come [0935] before the judges [0430]; and whom the judges [0430] shall condemn [07561], he shall pay [07999] double [08147] unto his neighbour [07453].
7 If a man [0376] shall deliver [05414] unto his neighbour [07453] money [03701] or stuff [03627] to keep [08104], and it be stolen [01589] out of the man's [0376] house [01004]; if the thief [01590] be found [04672], let him pay [07999] double [08147].
19 And Korah [07141] gathered [06950] all the congregation [05712] against them unto the door [06607] of the tabernacle [0168] of the congregation [04150]: and the glory [03519] of the LORD [03068] appeared [07200] unto all the congregation [05712].
6 Thou shalt not wrest [05186] the judgment [04941] of thy poor [034] in his cause [07379].
7 But the LORD [03068] said [0559] unto Samuel [08050], Look [05027] not on his countenance [04758], or on the height [01364] of his stature [06967]; because I have refused [03988] him: for the LORD seeth not as man [0120] seeth [07200]; for man [0120] looketh [07200] on the outward appearance [05869], but the LORD [03068] looketh [07200] on the heart [03824].
34 To crush [01792] under his feet [07272] all the prisoners [0615] of the earth [0776],
35 To turn aside [05186] the right [04941] of a man [01397] before the face [06440] of the most High [05945],
36 To subvert [05791] a man [0120] in his cause [07379], the Lord [0136] approveth [07200] not.
37 Who is he that saith [0559], and it cometh to pass, when the Lord [0136] commandeth [06680] it not?
38 Out of the mouth [06310] of the most High [05945] proceedeth [03318] not evil [07451] and good [02896]?
39 Wherefore doth a living [02416] man [0120] complain [0596], a man [01397] for the punishment of his sins [02399]?
34 To crush [01792] under his feet [07272] all the prisoners [0615] of the earth [0776],
35 To turn aside [05186] the right [04941] of a man [01397] before the face [06440] of the most High [05945],
36 To subvert [05791] a man [0120] in his cause [07379], the Lord [0136] approveth [07200] not.
34 To crush [01792] under his feet [07272] all the prisoners [0615] of the earth [0776],
35 To turn aside [05186] the right [04941] of a man [01397] before the face [06440] of the most High [05945],
36 To subvert [05791] a man [0120] in his cause [07379], the Lord [0136] approveth [07200] not.
37 Who is he that saith [0559], and it cometh to pass, when the Lord [0136] commandeth [06680] it not?
38 Out of the mouth [06310] of the most High [05945] proceedeth [03318] not evil [07451] and good [02896]?
39 Wherefore doth a living [02416] man [0120] complain [0596], a man [01397] for the punishment of his sins [02399]?
17 For [1063] our [2257] light [1645] affliction [2347], which [3588] is but for a moment [3910], worketh [2716] for us [2254] a far [2596] [5236] more exceeding [1519] [5236] and eternal [166] weight [922] of glory [1391];
22 Confirming [1991] the souls [5590] of the disciples [3101], and exhorting them [3870] to continue [1696] in the faith [4102], and [2532] that [3754] we [2248] must [1163] through [1223] much [4183] tribulation [2347] enter [1525] into [1519] the kingdom [932] of God [2316].
41 Yea, I will rejoice [07797] over them to do them good [02895], and I will plant [05193] them in this land [0776] assuredly [0571] with my whole heart [03820] and with my whole soul [05315].
33 For he doth not afflict [06031] willingly [03820] nor grieve [03013] the children [01121] of men [0376].
8 In a little [08241] wrath [07110] I hid [05641] my face [06440] from thee for a moment [07281]; but with everlasting [05769] kindness [02617] will I have mercy [07355] on thee, saith [0559] the LORD [03068] thy Redeemer [01350].
18 For he maketh sore [03510], and bindeth up [02280]: he woundeth [04272], and his hands [03027] make whole [07495].
6 And in my prosperity [07959] I said [0559], I shall never [05769] be moved [04131].
32 But though he cause grief [03013], yet will he have compassion [07355] according to the multitude [07230] of his mercies [02617].
12 Go [01980] and proclaim [07121] these words [01697] toward the north [06828], and say [0559], Return [07725], thou backsliding [04878] Israel [03478], saith [05002] the LORD [03068]; and I will not cause mine anger [06440] to fall [05307] upon you: for I am merciful [02623], saith [05002] the LORD [03068], and I will not keep [05201] anger for ever [05769].
5 Will he reserve [05201] his anger for ever [05769]? will he keep [08104] it to the end [05331]? Behold, thou hast spoken [01696] and done [06213] evil things [07451] as thou couldest [03201].
31 For the Lord [0136] will not cast off [02186] for ever [05769]:
31 For the Lord [0136] will not cast off [02186] for ever [05769]:
32 But though he cause grief [03013], yet will he have compassion [07355] according to the multitude [07230] of his mercies [02617].
33 For he doth not afflict [06031] willingly [03820] nor grieve [03013] the children [01121] of men [0376].
3 Have mercy [02603] upon us, O LORD [03068], have mercy [02603] upon us: for we are exceedingly [07227] filled [07646] with contempt [0937].
4 I am counted [02803] with them that go down [03381] into the pit [0953]: I am as a man [01397] that hath no strength [0353]:
30 He giveth [05414] his cheek [03895] to him that smiteth [05221] him: he is filled full [07646] with reproach [02781].
39 But [1161] I [1473] say [3004] unto you [5213], That ye resist [436] not [3361] evil [4190]: but [235] whosoever [3748] shall smite [4474] thee [4571] on [1909] thy [4675] right [1188] cheek [4600], turn [4762] to him [846] the other [243] also [2532].
6 I gave [05414] my back [01460] to the smiters [05221], and my cheeks [03895] to them that plucked off [04803] the hair: I hid [05641] not my face [06440] from shame [03639] and spitting [07536].
10 They have gaped [06473] upon me with their mouth [06310]; they have smitten [05221] me upon the cheek [03895] reproachfully [02781]; they have gathered [04390] themselves together [03162] against me.
30 He giveth [05414] his cheek [03895] to him that smiteth [05221] him: he is filled full [07646] with reproach [02781].
31 For the Lord [0136] will not cast off [02186] for ever [05769]:
32 But though he cause grief [03013], yet will he have compassion [07355] according to the multitude [07230] of his mercies [02617].
33 For he doth not afflict [06031] willingly [03820] nor grieve [03013] the children [01121] of men [0376].
34 To crush [01792] under his feet [07272] all the prisoners [0615] of the earth [0776],
35 To turn aside [05186] the right [04941] of a man [01397] before the face [06440] of the most High [05945],
36 To subvert [05791] a man [0120] in his cause [07379], the Lord [0136] approveth [07200] not.
17 And there is [03426] hope [08615] in thine end [0319], saith [05002] the LORD [03068], that thy children [01121] shall come again [07725] to their own border [01366].
18 And thou shalt be secure [0982], because there is [03426] hope [08615]; yea, thou shalt dig [02658] about thee, and thou shalt take thy rest [07901] in safety [0983].
29 He putteth [05414] his mouth [06310] in the dust [06083]; if so be there may be [03426] hope [08615].
30 He giveth [05414] his cheek [03895] to him that smiteth [05221] him: he is filled full [07646] with reproach [02781].
29 He putteth [05414] his mouth [06310] in the dust [06083]; if so be there may be [03426] hope [08615].
27 It is good [02896] for a man [01397] that he bear [05375] the yoke [05923] in his youth [05271].
26 It is good [02896] that a man should both hope [03175] [02342] and quietly wait [01748] for the salvation [08668] of the LORD [03068].
1 How doth the city [05892] sit [03427] solitary [0910], that was full [07227] of people [05971]! how is she become as a widow [0490]! she that was great [07227] among the nations [01471], and princess [08282] among the provinces [04082], how is she become tributary [04522]!
27 It is good [02896] for a man [01397] that he bear [05375] the yoke [05923] in his youth [05271].
28 He sitteth [03427] alone [0910] and keepeth silence [01826], because he hath borne [05190] it upon him.
29 He putteth [05414] his mouth [06310] in the dust [06083]; if so be there may be [03426] hope [08615].
30 He giveth [05414] his cheek [03895] to him that smiteth [05221] him: he is filled full [07646] with reproach [02781].
27 It is good [02896] for a man [01397] that he bear [05375] the yoke [05923] in his youth [05271].
15 For thus saith [0559] the Lord [0136] GOD [03069], the Holy One [06918] of Israel [03478]; In returning [07729] and rest [05183] shall ye be saved [03467]; in quietness [08252] and in confidence [0985] shall be your strength [01369]: and ye would [014] not.
7 For my loins [03689] are filled [04390] with a loathsome [07033] disease: and there is no soundness [04974] in my flesh [01320].
27 It is good [02896] for a man [01397] that he bear [05375] the yoke [05923] in his youth [05271].
26 It is good [02896] that a man should both hope [03175] [02342] and quietly wait [01748] for the salvation [08668] of the LORD [03068].
25 The LORD [03068] is good [02896] unto them that wait [06960] for him, to the soul [05315] that seeketh [01875] him.
26 It is good [02896] that a man should both hope [03175] [02342] and quietly wait [01748] for the salvation [08668] of the LORD [03068].
7 Because for thy sake I have borne [05375] reproach [02781]; shame [03639] hath covered [03680] my face [06440].
3 Yea, let none that wait [06960] on thee be ashamed [0954]: let them be ashamed [0954] which transgress [0898] without cause [07387].
5 For thou, Lord [0136], art good [02896], and ready to forgive [05546]; and plenteous [07227] in mercy [02617] unto all them that call [07121] upon thee.
9 O fear [03372] the LORD [03068], ye his saints [06918]: for there is no want [04270] to them that fear [03373] him.
25 The LORD [03068] is good [02896] unto them that wait [06960] for him, to the soul [05315] that seeketh [01875] him.
25 The LORD [03068] is good [02896] unto them that wait [06960] for him, to the soul [05315] that seeketh [01875] him.
26 It is good [02896] that a man should both hope [03175] [02342] and quietly wait [01748] for the salvation [08668] of the LORD [03068].
27 It is good [02896] for a man [01397] that he bear [05375] the yoke [05923] in his youth [05271].
28 He sitteth [03427] alone [0910] and keepeth silence [01826], because he hath borne [05190] it upon him.
29 He putteth [05414] his mouth [06310] in the dust [06083]; if so be there may be [03426] hope [08615].
30 He giveth [05414] his cheek [03895] to him that smiteth [05221] him: he is filled full [07646] with reproach [02781].
31 For the Lord [0136] will not cast off [02186] for ever [05769]:
32 But though he cause grief [03013], yet will he have compassion [07355] according to the multitude [07230] of his mercies [02617].
33 For he doth not afflict [06031] willingly [03820] nor grieve [03013] the children [01121] of men [0376].
25 The LORD [03068] is good [02896] unto them that wait [06960] for him, to the soul [05315] that seeketh [01875] him.
21 This I recall [07725] to my mind [03820], therefore have I hope [03176].
20 And the LORD [03068] spake [0559] unto Aaron [0175], Thou shalt have no inheritance [05157] in their land [0776], neither shalt thou have any part [02506] among [08432] them: I am thy part [02506] and thine inheritance [05159] among [08432] the children [01121] of Israel [03478].
57 CHETH. Thou art my portion [02506], O LORD [03068]: I have said [0559] that I would keep [08104] thy words [01697].
6 Attend [07181] unto my cry [07440]; for I am brought [01809] very [03966] low [01809]: deliver [05337] me from my persecutors [07291]; for they are stronger [0553] than I.
26 My flesh [07607] and my heart [03824] faileth [03615]: but God [0430] is the strength [06697] of my heart [03824], and my portion [02506] for ever [05769].
5 The LORD [03068] is the portion [04490] of mine inheritance [02506] and of my cup [03563]: thou maintainest [08551] my lot [01486].
24 The LORD [03068] is my portion [02506], saith [0559] my soul [05315]; therefore will I hope [03176] in him.
25 The LORD [03068] is good [02896] unto them that wait [06960] for him, to the soul [05315] that seeketh [01875] him.
26 It is good [02896] that a man should both hope [03175] [02342] and quietly wait [01748] for the salvation [08668] of the LORD [03068].
27 It is good [02896] for a man [01397] that he bear [05375] the yoke [05923] in his youth [05271].
28 He sitteth [03427] alone [0910] and keepeth silence [01826], because he hath borne [05190] it upon him.
6 Thy righteousness [06666] is like the great [0410] mountains [02042]; thy judgments [04941] are a great [07227] deep [08415]: O LORD [03068], thou preservest [03467] man [0120] and beast [0929].
14 For all the day [03117] long have I been plagued [05060], and chastened [08433] every morning [01242].
2 O LORD [03068], be gracious [02603] unto us; we have waited [06960] for thee: be thou their arm [02220] every morning [01242], our salvation [03444] also in the time [06256] of trouble [06869].
23 They are new [02319] every morning [01242]: great [07227] is thy faithfulness [0530].
1 And the LORD [03068] spake [01696] unto Moses [04872], saying [0559],
2 Speak [01696] unto the children [01121] of Israel [03478], and take [03947] of every one of them a rod [04294] [04294] according to the house [01004] of their fathers [01], of all their princes [05387] according to the house [01004] of their fathers [01] twelve [08147] [06240] rods [04294]: write [03789] thou every man's [0376] name [08034] upon his rod [04294].
3 And thou shalt write [03789] Aaron's [0175] name [08034] upon the rod [04294] of Levi [03878]: for one [0259] rod [04294] shall be for the head [07218] of the house [01004] of their fathers [01].
4 And thou shalt lay them up [03240] in the tabernacle [0168] of the congregation [04150] before [06440] the testimony [05715], where I will meet [03259] with you.
5 And it shall come to pass, that the man's [0376] rod [04294], whom I shall choose [0977], shall blossom [06524]: and I will make to cease [07918] from me the murmurings [08519] of the children [01121] of Israel [03478], whereby they murmur [03885] against you.
6 And Moses [04872] spake [01696] unto the children [01121] of Israel [03478], and every one of their princes [05387] gave [05414] him a rod [04294] [04294] apiece, for each prince [05387] [05387] one [0259] [0259], according to their fathers [01]' houses [01004], even twelve [06240] [08147] rods [04294]: and the rod [04294] of Aaron [0175] was among [08432] their rods [04294].
7 And Moses [04872] laid up [03240] the rods [04294] before [06440] the LORD [03068] in the tabernacle [0168] of witness [05715].
8 And it came to pass, that on the morrow [04283] Moses [04872] went [0935] into the tabernacle [0168] of witness [05715]; and, behold, the rod [04294] of Aaron [0175] for the house [01004] of Levi [03878] was budded [06524], and brought forth [03318] buds [06525], and bloomed [06692] blossoms [06731], and yielded [01580] almonds [08247].
9 And Moses [04872] brought out [03318] all the rods [04294] from before [06440] the LORD [03068] unto all the children [01121] of Israel [03478]: and they looked [07200], and took [03947] every man [0376] his rod [04294].
10 And the LORD [03068] said [0559] unto Moses [04872], Bring [07725] Aaron's [0175] rod [04294] again [07725] before [06440] the testimony [05715], to be kept [04931] for a token [0226] against the rebels [04805] [01121]; and thou shalt quite take away [03615] their murmurings [08519] from me, that they die [04191] not.
11 And Moses [04872] did [06213] so: as the LORD [03068] commanded [06680] him, so did [06213] he.
12 And the children [01121] of Israel [03478] spake [0559] unto Moses [04872], saying [0559], Behold, we die [01478], we perish [06], we all perish [06].
13 Whosoever cometh any thing near [07131] unto the tabernacle [04908] of the LORD [03068] shall die [04191]: shall we be consumed [08552] with dying [01478]?
18 But since we left off [02308] to burn incense [06999] to the queen [04446] of heaven [08064], and to pour out [05258] drink offerings [05262] unto her, we have wanted [02637] all things, and have been consumed [08552] by the sword [02719] and by the famine [07458].
7 I will mention [02142] the lovingkindnesses [02617] of the LORD [03068], and the praises [08416] of the LORD [03068], according to all that the LORD [03068] hath bestowed [01580] on us, and the great [07227] goodness [02898] toward the house [01004] of Israel [03478], which he hath bestowed [01580] on them according to his mercies [07356], and according to the multitude [07230] of his lovingkindnesses [02617].
43 Whoso is wise [02450], and will observe [08104] these things, even they shall understand [0995] the lovingkindness [02617] of the LORD [03068].
2 For I have said [0559], Mercy [02617] shall be built up [01129] for ever [05769]: thy faithfulness [0530] shalt thou establish [03559] in the very heavens [08064].
22 It is of the LORD'S [03068] mercies [02617] that we are not consumed [08552], because his compassions [07356] fail [03615] not.
20 My soul [05315] hath them still [02142] in remembrance [02142], and is humbled [07743] in me.
19 Remembering [02142] mine affliction [06040] and my misery [04788], the wormwood [03939] and the gall [07219].
21 This I recall [07725] to my mind [03820], therefore have I hope [03176].
6 O my God [0430], my soul [05315] is cast down [07817] within me: therefore will I remember [02142] thee from the land [0776] of Jordan [03383], and of the Hermonites [02769], from the hill [02022] Mizar [04706].
26 Arise [06965] for our help [05833], and redeem [06299] us for thy mercies [02617]' sake.
18 For her house [01004] inclineth [07743] unto death [04194], and her paths [04570] unto the dead [07496].
11 Say [0559] unto them which daub [02902] it with untempered [08602] morter, that it shall fall [05307]: there shall be an overflowing [07857] shower [01653]; and ye [0859], O great hailstones [0417] [068], shall fall [05307]; and a stormy [05591] wind [07307] shall rend [01234] it.
27 And Laban [03837] said [0559] unto him, I pray thee, if I have found [04672] favour [02580] in thine eyes [05869], tarry: for I have learned by experience [05172] that the LORD [03068] hath blessed [01288] me for thy sake [01558].
20 My soul [05315] hath them still [02142] in remembrance [02142], and is humbled [07743] in me.
21 This I recall [07725] to my mind [03820], therefore have I hope [03176].
22 It is of the LORD'S [03068] mercies [02617] that we are not consumed [08552], because his compassions [07356] fail [03615] not.
23 They are new [02319] every morning [01242]: great [07227] is thy faithfulness [0530].
21 This I recall [07725] to my mind [03820], therefore have I hope [03176].
19 Remembering [02142] mine affliction [06040] and my misery [04788], the wormwood [03939] and the gall [07219].
18 And I said [0559], My strength [05331] and my hope [08431] is perished [06] from the LORD [03068]:
21 This I recall [07725] to my mind [03820], therefore have I hope [03176].
20 My soul [05315] hath them still [02142] in remembrance [02142], and is humbled [07743] in me.
19 Remembering [02142] mine affliction [06040] and my misery [04788], the wormwood [03939] and the gall [07219].
20 My soul [05315] hath them still [02142] in remembrance [02142], and is humbled [07743] in me.
19 Remembering [02142] mine affliction [06040] and my misery [04788], the wormwood [03939] and the gall [07219].
7 Jerusalem [03389] remembered [02142] in the days [03117] of her affliction [06040] and of her miseries [04788] all her pleasant things [04262] that she had in the days [03117] of old [06924], when her people [05971] fell [05307] into the hand [03027] of the enemy [06862], and none did help [05826] her: the adversaries [06862] saw [07200] her, and did mock [07832] at her sabbaths [04868].
5 He hath builded against [01129] me, and compassed [05362] me with gall [07219] and travail [08513].
15 He hath filled [07646] me with bitterness [04844], he hath made me drunken [07301] with wormwood [03939].
1 I am the man [01397] that hath seen [07200] affliction [06040] by the rod [07626] of his wrath [05678].
19 Remembering [02142] mine affliction [06040] and my misery [04788], the wormwood [03939] and the gall [07219].
18 And I said [0559], My strength [05331] and my hope [08431] is perished [06] from the LORD [03068]:
19 Remembering [02142] mine affliction [06040] and my misery [04788], the wormwood [03939] and the gall [07219].