Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Psalms 42:1 - King James

Verse	Translation	Text
Ps 42:1	King James	To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Maschil--(See on Psa 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain. (Psa 42:1-11) Compare (Psa 63:1). panteth--desires in a state of exhaustion.

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

Maschil--(See on Psa 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain. (Psa 42:1-11)

Compare (Psa 63:1).

panteth--desires in a state of exhaustion.

Notes on the Bible, by Albert Barnes, [1834]
As the hart panteth after the water-brooks - Margin, brayeth. The word rendered hart - איל 'ayâl - means commonly a stag, hart, male deer: Deu 12:15; Deu 14:5; Isa 35:6. The word is masculine, but in this place is joined with a feminine verb, as words of the common gender may be, and thus denotes a hind, or female deer. The word rendered in the text "panteth," and in the margin "brayeth" - ערג ‛ârag - occurs only in this place and in Joe 1:20, where it is applied to the beasts of the field as "crying" to God in a time of drought. The word properly means to rise; to ascend; and then, to look up toward anything; to long for. It refers here to the intense desire of the hind, in the heat of day, for water; or, in Joel, to the desire of the cattle for water in a time of drought. Luther renders it "cries;" the Septuagint and Vulgate render it simply "desires." Neither the idea of panting nor braying seems to be in the original word. It is the idea of looking for, longing for, desiring, that is expressed there. By 'water-brooks' are meant the streams that run in vallies. Dr. Thomson (Land and the Book, vol. i., p. 253) says, "I have seen large flocks of these panting harts gather round the water-brooks in the great deserts of Central Syria, so subdued by thirst that you could approach quite near them before they fled." There is an idea of tenderness in the reference to the word "hart" here - female deer, gazelle - which would not strike us if the reference had been to any other animal. These are so timid, so gentle, so delicate in their structure, so much the natural objects of love and compassion, that our feelings are drawn toward them as to all other animals in similar circumstances. We sympathize with them; we pity them; we love them; we feel deeply for them when they are pursued, when they fly away in fear, when they are in want. The following engraving will help us more to appreciate the comparison employed by the psalmist. Nothing could more beautifully or appropriately describe the earnest longing of a soul after God, in the circumstances of the psalmist, than this image. So panteth my soul after thee, O God - So earnest a desire have I to come before thee, and to enjoy thy presence and thy favor. So sensible am I of want; so much does my soul need something that can satisfy its desires. This was at first applied to the case of one who was cut off from the privileges of public worship, and who was driven into exile far from the place where he had been accustomed to unite with others in that service Psa 42:4; but it will also express the deep and earnest feelings of the heart of piety at all times, and in all circumstances, in regard to God. There is no desire of the soul more intense than that which the pious heart has for God; there is no want more deeply felt than that which is experienced when one who loves God is cut off by any cause from communion with him.

Notes on the Bible, by Albert Barnes, [1834]

As the hart panteth after the water-brooks - Margin, brayeth. The word rendered hart - איל 'ayâl - means commonly a stag, hart, male deer: Deu 12:15; Deu 14:5; Isa 35:6. The word is masculine, but in this place is joined with a feminine verb, as words of the common gender may be, and thus denotes a hind, or female deer. The word rendered in the text "panteth," and in the margin "brayeth" - ערג ‛ârag - occurs only in this place and in Joe 1:20, where it is applied to the beasts of the field as "crying" to God in a time of drought. The word properly means to rise; to ascend; and then, to look up toward anything; to long for. It refers here to the intense desire of the hind, in the heat of day, for water; or, in Joel, to the desire of the cattle for water in a time of drought. Luther renders it "cries;" the Septuagint and Vulgate render it simply "desires."

Neither the idea of panting nor braying seems to be in the original word. It is the idea of looking for, longing for, desiring, that is expressed there. By 'water-brooks' are meant the streams that run in vallies. Dr. Thomson (Land and the Book, vol. i., p. 253) says, "I have seen large flocks of these panting harts gather round the water-brooks in the great deserts of Central Syria, so subdued by thirst that you could approach quite near them before they fled." There is an idea of tenderness in the reference to the word "hart" here - female deer, gazelle - which would not strike us if the reference had been to any other animal. These are so timid, so gentle, so delicate in their structure, so much the natural objects of love and compassion, that our feelings are drawn toward them as to all other animals in similar circumstances. We sympathize with them; we pity them; we love them; we feel deeply for them when they are pursued, when they fly away in fear, when they are in want. The following engraving will help us more to appreciate the comparison employed by the psalmist. Nothing could more beautifully or appropriately describe the earnest longing of a soul after God, in the circumstances of the psalmist, than this image.

So panteth my soul after thee, O God - So earnest a desire have I to come before thee, and to enjoy thy presence and thy favor. So sensible am I of want; so much does my soul need something that can satisfy its desires. This was at first applied to the case of one who was cut off from the privileges of public worship, and who was driven into exile far from the place where he had been accustomed to unite with others in that service Psa 42:4; but it will also express the deep and earnest feelings of the heart of piety at all times, and in all circumstances, in regard to God. There is no desire of the soul more intense than that which the pious heart has for God; there is no want more deeply felt than that which is experienced when one who loves God is cut off by any cause from communion with him.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Maschil Maschil, "instruction."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 42:2-6) The poet compares the thirsting of his soul after God to the thirsting of a stag. איּל (like other names of animals is epicoene, so that there is no necessity to adopt Bצttcher's emendation כּעיּלת תערג) is construed with a feminine predicate in order to indicate the stag (hind) as an image of the soul. ערג is not merely a quiet languishing, but a strong, audible thirsting or panting for water, caused by prevailing drought, Psa 63:2; Joe 1:20; the signification desiderare refers back to the primary notion of inclinare (cf. Arab. 'l-mı̂l, the act of inclining), for the primary meaning of the verb Arab. ‛rj is to be slanting, inclined or bent, out of which has been developed the signification of ascending and moving upwards, which is transferred in Hebrew to an upward-directed longing. Moreover, it is not with Luther (lxx, Vulgate and authorized version) to be rendered: as the (a) stag crieth, etc., but (and it is accented accordingly): as a stag, which, etc. אפיק = אפק is, according to its primary signification, a watercourse holding water (vid., Psa 18:16). By the addition of מים the full and flowing watercourse is distinguished from one that is dried up. על and אל point to the difference in the object of the longing, viz., the hind has this object beneath herself, the soul above itself; the longing of the one goes deorsum, the longing of the other sursum. The soul's longing is a thirsting לאל חי. Such is the name here applied to God (as in Psa 84:3) in the sense in which flowing water is called living, as the spring or fountain of life (Psa 36:10) from which flows forth a grace that never dries up, and which stills the thirst of the soul. The spot where this God reveals Himself to him who seeks Him is the sanctuary on Zion: when shall I come and appear in the presence of Elohim?! The expression used in the Law for the three appearings of the Israelites in the sanctuary at solemn feasts is אל־פני ה נראה or את־פני, Exo 23:17; Exo 34:23. Here we find instead of this expression, in accordance with the license of poetic brevity, the bare acc. localis which is even used in other instances in the definition of localities, e.g., Eze 40:44). Bttcher, Olshausen, and others are of opinion that אראה in the mind of the poet is to be read אראה, and that it has only been changed into אראה through the later religious timidity; but the avoidance of the phrase ראה פּני ה is explained from the fundamental assumption of the Tra that a man could not behold God's פנים without dying, Exo 33:20. The poet now tells us in Psa 42:4 what the circumstances were which drove him to such intense longing. His customary food does not revive him, tears are his daily bread, which day and night run down upon his mouth (cf. Psa 80:6; Psa 102:20), and that בּאמר, when say to him, viz., the speakers, all day long, i.e., continually: Where is thy God? Without cessation, these mocking words are continually heard, uttered again and again by those who are found about him, as their thoughts, as it were, in the soul of the poet. This derision, in the Psalms and in the Prophets, is always the keenest sting of pain: Psa 79:10; Psa 115:2 (cf. Psa 71:11), Joe 2:17; Mic 7:10. In this gloomy present, in which he is made a mock of, as one who is forsaken of God, on account of his trust in the faithfulness of the promises, he calls to remembrance the bright and cheerful past, and he pours out his soul within him (on the עלי used here and further on instead of בּי or בּקרבּי, and as distinguishing between the ego and the soul, vid., Psychol. S. 152; tr. p. 180), inasmuch as he suffers it to melt entirely away in pain (Job 30:16). As in Psa 77:4, the cohortatives affirm that he yields himself up most thoroughly to this bittersweet remembrance and to this free outward expression of his pain אלּה (haecce) points forwards; the כּי (quod) which follows opens up the expansion of this word. The futures, as expressing the object of the remembrance, state what was a habit in the time past. עבר frequently signifies not praeterire, but, without the object that is passed over coming into consideration, porro ire. סך (a collateral form of סך), properly a thicket, is figuratively (cf. Isa 9:17; Isa 10:34) an interwoven mass, a mixed multitude. The rendering therefore is: that I moved on in a dense crowd (here the distinctive Zinnor). The form אדּדּם is Hithpa., as in Isa 38:15, after the form הדּמּה from the verb דּדה, "to pass lightly and swiftly along," derived by reduplication from the root דא (cf. Arab. d'ud'u), which has the primary meaning to push, to drive (ἐλαύνειν, pousser), and in various combinations of the ד (דא, Arab. dah, דח, Arab. da‛, דב, דף) expresses manifold shades of onward motion in lighter or heavier thrusts or jerks. The suffix, as in גּדלני = גּדל עמּי, Job 31:18 (Ges. 121, 4), denotes those in reference to whom, or connection with whom, this moving onwards took place, so that consequently אדּדּם includes within itself, together with the subjective notion, the transitive notion of אדדּם, for the singer of the Psalm is a Levite; as an example in support of this אדּדּם, vid., Ch2 20:27., cf. v. 21. המון חוגג is the apposition to the personal suffix of this אדדם: with them, a multitude keeping holy-day. In Psa 42:6 the poet seeks to solace and encourage himself at this contrast of the present with the past: Why art thou thus cast down... (lxx ἵνα τί περίλυπος εἶ, κ. τ. λ., cf. Mat 26:38; Joh 12:27). It is the spirit which, as the stronger and more valiant part of the man, speaks to the soul as to the σκεῦος ἀσθενέστερον; the spiritual man soothes the natural man. The Hithpa. השׁתּוחח, which occurs only here and in Psa 43:1-5, signifies to bow one's self very low, to sit down upon the ground like a mourner (Psa 35:14; Psa 38:7), and to bend one's self downwards (Psa 44:26). המה (the future of which Ben-Asher here points ותּהמי, but Ben-Naphtali ותּהמּי), to utter a deep groan, to speak quietly and mumbling to one's self. Why this gnawing and almost desponding grief? I shall yet praise Him with thanksgiving, praise ישׁוּעות פּניו, the ready succour of His countenance turned towards me in mercy. Such is the text handed down to us. Although it is, however, a custom with the psalmists and prophets not to express such refrainlike thoughts in exactly the same form and words (cf. Psa 24:7, Psa 24:9; Psa 49:13, 21; Psa 56:5, Psa 56:11; Psa 59:10, 18), nevertheless it is to be read here by a change in the division both of the words and the verses, according to Psa 42:5 and Psa 43:5, ישׁוּעות פּני ואלהי, as is done by the lxx (Cod. Alex.), Syriac, Vulgate, and most modern expositors. For the words ישׁועות פניו, though in themselves a good enough sense (vid., e.g., Psa 44:4, Isa 64:9), produce no proper closing cadence, and are not sufficient to form a line of a verse. (Note: Even an old Hebrew MS directs attention to the erroneousness of the Soph pasuk here; vid., Pinsker, Einleitung, S. 133 l.)

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

(Heb.: 42:2-6) The poet compares the thirsting of his soul after God to the thirsting of a stag. איּל (like other names of animals is epicoene, so that there is no necessity to adopt Bצttcher's emendation כּעיּלת תערג) is construed with a feminine predicate in order to indicate the stag (hind) as an image of the soul. ערג is not merely a quiet languishing, but a strong, audible thirsting or panting for water, caused by prevailing drought, Psa 63:2; Joe 1:20; the signification desiderare refers back to the primary notion of inclinare (cf. Arab. 'l-mı̂l, the act of inclining), for the primary meaning of the verb Arab. ‛rj is to be slanting, inclined or bent, out of which has been developed the signification of ascending and moving upwards, which is transferred in Hebrew to an upward-directed longing. Moreover, it is not with Luther (lxx, Vulgate and authorized version) to be rendered: as the (a) stag crieth, etc., but (and it is accented accordingly): as a stag, which, etc. אפיק = אפק is, according to its primary signification, a watercourse holding water (vid., Psa 18:16). By the addition of מים the full and flowing watercourse is distinguished from one that is dried up. על and אל point to the difference in the object of the longing, viz., the hind has this object beneath herself, the soul above itself; the longing of the one goes deorsum, the longing of the other sursum. The soul's longing is a thirsting לאל חי. Such is the name here applied to God (as in Psa 84:3) in the sense in which flowing water is called living, as the spring or fountain of life (Psa 36:10) from which flows forth a grace that never dries up, and which stills the thirst of the soul. The spot where this God reveals Himself to him who seeks Him is the sanctuary on Zion: when shall I come and appear in the presence of Elohim?! The expression used in the Law for the three appearings of the Israelites in the sanctuary at solemn feasts is אל־פני ה נראה or את־פני, Exo 23:17; Exo 34:23. Here we find instead of this expression, in accordance with the license of poetic brevity, the bare acc. localis which is even used in other instances in the definition of localities, e.g., Eze 40:44). Bttcher, Olshausen, and others are of opinion that אראה in the mind of the poet is to be read אראה, and that it has only been changed into אראה through the later religious timidity; but the avoidance of the phrase ראה פּני ה is explained from the fundamental assumption of the Tra that a man could not behold God's פנים without dying, Exo 33:20. The poet now tells us in Psa 42:4 what the circumstances were which drove him to such intense longing. His customary food does not revive him, tears are his daily bread, which day and night run down upon his mouth (cf. Psa 80:6; Psa 102:20), and that בּאמר, when say to him, viz., the speakers, all day long, i.e., continually: Where is thy God? Without cessation, these mocking words are continually heard, uttered again and again by those who are found about him, as their thoughts, as it were, in the soul of the poet. This derision, in the Psalms and in the Prophets, is always the keenest sting of pain: Psa 79:10; Psa 115:2 (cf. Psa 71:11), Joe 2:17; Mic 7:10.

In this gloomy present, in which he is made a mock of, as one who is forsaken of God, on account of his trust in the faithfulness of the promises, he calls to remembrance the bright and cheerful past, and he pours out his soul within him (on the עלי used here and further on instead of בּי or בּקרבּי, and as distinguishing between the ego and the soul, vid., Psychol. S. 152; tr. p. 180), inasmuch as he suffers it to melt entirely away in pain (Job 30:16). As in Psa 77:4, the cohortatives affirm that he yields himself up most thoroughly to this bittersweet remembrance and to this free outward expression of his pain אלּה (haecce) points forwards; the כּי (quod) which follows opens up the expansion of this word. The futures, as expressing the object of the remembrance, state what was a habit in the time past. עבר frequently signifies not praeterire, but, without the object that is passed over coming into consideration, porro ire. סך (a collateral form of סך), properly a thicket, is figuratively (cf. Isa 9:17; Isa 10:34) an interwoven mass, a mixed multitude. The rendering therefore is: that I moved on in a dense crowd (here the distinctive Zinnor). The form אדּדּם is Hithpa., as in Isa 38:15, after the form הדּמּה from the verb דּדה, "to pass lightly and swiftly along," derived by reduplication from the root דא (cf. Arab. d'ud'u), which has the primary meaning to push, to drive (ἐλαύνειν, pousser), and in various combinations of the ד (דא, Arab. dah, דח, Arab. da‛, דב, דף) expresses manifold shades of onward motion in lighter or heavier thrusts or jerks. The suffix, as in גּדלני = גּדל עמּי, Job 31:18 (Ges. 121, 4), denotes those in reference to whom, or connection with whom, this moving onwards took place, so that consequently אדּדּם includes within itself, together with the subjective notion, the transitive notion of אדדּם, for the singer of the Psalm is a Levite; as an example in support of this אדּדּם, vid., Ch2 20:27., cf. v. 21. המון חוגג is the apposition to the personal suffix of this אדדם: with them, a multitude keeping holy-day. In Psa 42:6 the poet seeks to solace and encourage himself at this contrast of the present with the past: Why art thou thus cast down... (lxx ἵνα τί περίλυπος εἶ, κ. τ. λ., cf. Mat 26:38; Joh 12:27). It is the spirit which, as the stronger and more valiant part of the man, speaks to the soul as to the σκεῦος ἀσθενέστερον; the spiritual man soothes the natural man. The Hithpa. השׁתּוחח, which occurs only here and in Psa 43:1-5, signifies to bow one's self very low, to sit down upon the ground like a mourner (Psa 35:14; Psa 38:7), and to bend one's self downwards (Psa 44:26). המה (the future of which Ben-Asher here points ותּהמי, but Ben-Naphtali ותּהמּי), to utter a deep groan, to speak quietly and mumbling to one's self. Why this gnawing and almost desponding grief? I shall yet praise Him with thanksgiving, praise ישׁוּעות פּניו, the ready succour of His countenance turned towards me in mercy. Such is the text handed down to us. Although it is, however, a custom with the psalmists and prophets not to express such refrainlike thoughts in exactly the same form and words (cf. Psa 24:7, Psa 24:9; Psa 49:13, 21; Psa 56:5, Psa 56:11; Psa 59:10, 18), nevertheless it is to be read here by a change in the division both of the words and the verses, according to Psa 42:5 and Psa 43:5, ישׁוּעות פּני ואלהי, as is done by the lxx (Cod. Alex.), Syriac, Vulgate, and most modern expositors. For the words ישׁועות פניו, though in themselves a good enough sense (vid., e.g., Psa 44:4, Isa 64:9), produce no proper closing cadence, and are not sufficient to form a line of a verse.

(Note: Even an old Hebrew MS directs attention to the erroneousness of the Soph pasuk here; vid., Pinsker, Einleitung, S. 133 l.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Panteth - After the enjoyment of thee in thy sanctuary.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
As the hart panteth after the water brooks - The hart is not only fond of feeding near some water for the benefit of drinking, "but when he is hard hunted, and nearly spent, he will take to some river or brook, in which," says Tuberville, "he will keep as long as his breath will suffer him. Understand that when a hart is spent and sore run, his last refuge is to the water; and he will commonly descend down the streame and swimme in the very middest thereof; for he will take as good heede as he can to touch no boughes or twygges that grow upon the sides of the river, for feare lest the hounds should there take sent of him. And sometimes the hart will lye under the water, all but his very nose; and I have seene divers lye so until the hounds have been upon them, before they would rise; for they are constrayned to take the water as their last refuge." - Tuberville's Art of Venerie, chapter 40: Lond. 4th., 1611. The above extracts will give a fine illustration of this passage. The hart feels himself almost entirely spent; he is nearly hunted down; the dogs are in full pursuit; he is parched with thirst; and in a burning heat pants after the water, and when he comes to the river, plunges in as his last refuge. Thus pursued, spent, and nearly ready to give up the ghost, the psalmist pants for God, for the living God! for him who can give life, and save from death.

Top

¹ A Psalm of David, when he was in the wilderness of Judah. O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;

¹ To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God.
² My soul thirsteth for God, for the living God: when shall I come and appear before God?
³ My tears have been my meat day and night, while they continually say unto me, Where is thy God?
⁴ When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
⁵ Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.
⁶ O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
⁷ Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.
⁸ Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.
⁹ I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?
¹⁰ As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?
¹¹ Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.

¹ A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered.

⁴ When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.

²⁰ The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness.

⁶ Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.

⁵ The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.

¹⁵ Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.

⁹ Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.

⁴ Thou art my King, O God: command deliverances for Jacob.

⁵ Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.

⁵ Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.

¹⁰ The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.

¹¹ In God have I put my trust: I will not be afraid what man can do unto me.

⁵ Every day they wrest my words: all their thoughts are against me for evil.

¹³ This their way is their folly: yet their posterity approve their sayings. Selah.

⁹ Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.

⁷ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

²⁶ Arise for our help, and redeem us for thy mercies' sake.

⁷ For my loins are filled with a loathsome disease: and there is no soundness in my flesh.

¹⁴ I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

¹ Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
² For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?
³ O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
⁴ Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.
⁵ Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.

²⁷ Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

³⁸ Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

⁶ O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.

²⁷ Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.

¹⁸ (For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;)

¹⁵ What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.

³⁴ And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.

¹⁷ Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.

⁴ Thou holdest mine eyes waking: I am so troubled that I cannot speak.

¹⁶ And now my soul is poured out upon me; the days of affliction have taken hold upon me.

¹⁰ Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.

¹⁷ Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?

¹¹ Saying, God hath forsaken him: persecute and take him; for there is none to deliver him.

² Wherefore should the heathen say, Where is now their God?

¹⁰ Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed.

²⁰ To hear the groaning of the prisoner; to loose those that are appointed to death;

⁶ Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.

²⁰ And he said, Thou canst not see my face: for there shall no man see me, and live.

⁴⁴ And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south: one at the side of the east gate having the prospect toward the north.

²³ Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.

¹⁷ Three times in the year all thy males shall appear before the Lord GOD.

¹⁰ O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.

³ Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.

¹⁶ He sent from above, he took me, he drew me out of many waters.

²⁰ The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness.

² To see thy power and thy glory, so as I have seen thee in the sanctuary.