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Selected Verse: Psalms 45:8 - King James

Verse	Translation	Text
Ps 45:8	King James	All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.

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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]
The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from ivory palaces--His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.

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

The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from

ivory palaces--His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.

Notes on the Bible, by Albert Barnes, [1834]
All thy garments smell of myrrh - The word "smell" is not in the original. The literal translation would be, "Myrrh, and aloes - cassia - all thy garments;" that is, they were so impregnated with perfumes that these seemed to constitute his very clothing. The mention of the "anointing" in the previous verse may have suggested the idea of these perfumes, as the anointing with a richly perfumed unguent seemed to have spread over, and to have pervaded all his raiment. Compare Psa 133:2. It was common, however, for Orientals to use much perfumery, particularly on festive occasions. Myrrh - מר môr or מוּר mur - is an article which exudes from a tree found in Arabia, and still more extensively in Abyssinia. It is obtained by making an incision in the bark. It constituted one of the earliest articles of commerce Gen 43:11, and was highly esteemed by the Egyptians and Jews, as well as by the Greeks and the Romans. It is mentioned in Est 2:12 as an article used in the purification of women; and as a perfume, Sol 4:6; Sol 5:5. It was used among the ancients, not only as a perfume, but as a fumigator, and as an article of medicine, and was employed in embalming the bodies of the dead. Herodotus, speaking of the practice of embalming among the Egyptians, says, "They then fill the body with powder of pure myrrh, cassia, and other perfumes, except frankincense," ii. 86. Compare Exo 30:23; Mat 2:11; Mar 15:23; Joh 19:39. Of the tree which produces the myrrh, however, we have as yet no very accurate accounts. See Kitto's Encyc., art. "Mor." And aloes - The word rendered "aloes" - אהלות 'ăhâlôth - occurs four times in the Old Testament: Num 24:6, where it is rendered "lign-aloes;" and here, as in Pro 7:17; Sol 4:14, where it is rendered "aloes." The reference is, undoubtedly, to some odoriferous substance, well known in ancient times. Why the word "aloe" has been used as a translation of the original word, in the English and in the older versions, it is not easy to ascertain, but it is certain that the substance referred to is not to be confounded with the bitter and nauseous aloes known as a medicine. It is now generally understood that the reference in the word as used in the Scriptures, is to a species of odoriferous tree growing in India, and which anciently doubtless constituted part of the valuable commerce of the East. It is not a "fruit" or a "gum," but the tree itself. It is a species of sweet-smelling "wood," and was valued on account of its fragrance. It is produced still in India. The tree is believed to be a native of the mountainous tracts east and southeast of Silhet, in about 24 degrees of north latitude. See Kitto's Encyc., art. "Ahalim." And cassia. - Cassia - קציעות qetsiy‛ôth - is better known. It is a bark resembling cinnamon, but less aromatic. It is mentioned in two other places in the Scriptures, Exo 30:24; Eze 27:19. This, as well as "aloes," is a production of India and its islands. See Kitto's Encyc., art. "Ketzioth." Out of the ivory palaces - That is, As thou comest out of the ivory palaces. The representation is that of the king as coming out of the palace where he dwelt, and as clad in apparel appropriate to his station, and surrounded by his attendants, diffusing joy all around them. The imagery has "chanqed" from what it was in Psa 45:3-5, where he goes forth as a conqueror, with his sword on his "thigh," and ascending his war-chariot. Here he appears clothed, indeed, in regal splendor, in the magnificence of state, but as the husband of the bride, and as encircled with the attendants of an Oriental court. Ivory palaces are palaces adorned with ivory, or where ivory constituted a prominent and striking part of the ornaments. It cannot be supposed that the palace was constructed entirely of ivory. Kitto supposes that this refers to the interior decorations, or that the walls were "inlaid" with ivory, gold, etc., as constituting a part of the decorations of the building. "Ivory," it would seem, was so abundant and conspicu ous that the name might be given to the whole structure. Such a palace was that built by Ahab: Kg1 22:39. Whereby they have made thee glad - Hebrew, "from them (or thence) they have gladdened thee." That is, They, the attendants referred to more particularly in the following verses, have gladdened thee; have diffused around a general joy; have contributed to make thee happy. He was clad in robes that became his station, and was accompanied and surrounded by attendants who diffused around a general joy, and who made his own heart glad. The "idea" may be, that the Redeemer, the Messiah, is made happy by the affection and the companionship of the redeemed, his people.

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

All thy garments smell of myrrh - The word "smell" is not in the original. The literal translation would be, "Myrrh, and aloes - cassia - all thy garments;" that is, they were so impregnated with perfumes that these seemed to constitute his very clothing. The mention of the "anointing" in the previous verse may have suggested the idea of these perfumes, as the anointing with a richly perfumed unguent seemed to have spread over, and to have pervaded all his raiment. Compare Psa 133:2. It was common, however, for Orientals to use much perfumery, particularly on festive occasions. Myrrh - מר môr or מוּר mur - is an article which exudes from a tree found in Arabia, and still more extensively in Abyssinia. It is obtained by making an incision in the bark. It constituted one of the earliest articles of commerce Gen 43:11, and was highly esteemed by the Egyptians and Jews, as well as by the Greeks and the Romans. It is mentioned in Est 2:12 as an article used in the purification of women; and as a perfume, Sol 4:6; Sol 5:5. It was used among the ancients, not only as a perfume, but as a fumigator, and as an article of medicine, and was employed in embalming the bodies of the dead. Herodotus, speaking of the practice of embalming among the Egyptians, says, "They then fill the body with powder of pure myrrh, cassia, and other perfumes, except frankincense," ii. 86. Compare Exo 30:23; Mat 2:11; Mar 15:23; Joh 19:39. Of the tree which produces the myrrh, however, we have as yet no very accurate accounts. See Kitto's Encyc., art. "Mor."

And aloes - The word rendered "aloes" - אהלות 'ăhâlôth - occurs four times in the Old Testament: Num 24:6, where it is rendered "lign-aloes;" and here, as in Pro 7:17; Sol 4:14, where it is rendered "aloes." The reference is, undoubtedly, to some odoriferous substance, well known in ancient times. Why the word "aloe" has been used as a translation of the original word, in the English and in the older versions, it is not easy to ascertain, but it is certain that the substance referred to is not to be confounded with the bitter and nauseous aloes known as a medicine. It is now generally understood that the reference in the word as used in the Scriptures, is to a species of odoriferous tree growing in India, and which anciently doubtless constituted part of the valuable commerce of the East. It is not a "fruit" or a "gum," but the tree itself. It is a species of sweet-smelling "wood," and was valued on account of its fragrance. It is produced still in India. The tree is believed to be a native of the mountainous tracts east and southeast of Silhet, in about 24 degrees of north latitude. See Kitto's Encyc., art. "Ahalim."

And cassia. - Cassia - קציעות qetsiy‛ôth - is better known. It is a bark resembling cinnamon, but less aromatic. It is mentioned in two other places in the Scriptures, Exo 30:24; Eze 27:19. This, as well as "aloes," is a production of India and its islands. See Kitto's Encyc., art. "Ketzioth."

Out of the ivory palaces - That is, As thou comest out of the ivory palaces. The representation is that of the king as coming out of the palace where he dwelt, and as clad in apparel appropriate to his station, and surrounded by his attendants, diffusing joy all around them. The imagery has "chanqed" from what it was in Psa 45:3-5, where he goes forth as a conqueror, with his sword on his "thigh," and ascending his war-chariot. Here he appears clothed, indeed, in regal splendor, in the magnificence of state, but as the husband of the bride, and as encircled with the attendants of an Oriental court. Ivory palaces are palaces adorned with ivory, or where ivory constituted a prominent and striking part of the ornaments. It cannot be supposed that the palace was constructed entirely of ivory. Kitto supposes that this refers to the interior decorations, or that the walls were "inlaid" with ivory, gold, etc., as constituting a part of the decorations of the building. "Ivory," it would seem, was so abundant and conspicu ous that the name might be given to the whole structure. Such a palace was that built by Ahab: Kg1 22:39.

Whereby they have made thee glad - Hebrew, "from them (or thence) they have gladdened thee." That is, They, the attendants referred to more particularly in the following verses, have gladdened thee; have diffused around a general joy; have contributed to make thee happy. He was clad in robes that became his station, and was accompanied and surrounded by attendants who diffused around a general joy, and who made his own heart glad. The "idea" may be, that the Redeemer, the Messiah, is made happy by the affection and the companionship of the redeemed, his people.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 45:9-10) The song of that which is lovely here reaches the height towards which it aspires from the beginning. It has portrayed the lovely king as a man, as a hero, and as a divine ruler; now it describes him as a bridegroom on the day of his nuptials. The sequence of the thoughts and of the figures corresponds to the history of the future. When Babylon is fallen, and the hero riding upon a white horse, upon whom is inscribed the name "King of kings and Lord of lords," shall have smitten the hostile nations with the sword that goeth out of His mouth, there then follows the marriage of the Lamb, for which the way has been prepared by these avenging victories (Rev 19:7.). It is this final ga'mos which the Psalm, as a song of the congregation, when the light was dawning upon the Old Testament church, sees by anticipation, and as it were goes forth to meet it, rejoicing to behold it afar off. The king's garments are so thoroughly scented with costly spices that they seem to be altogether woven out of them. And מנּי out of the ivory palaces enchant him. This מנּי has been taken mostly, according to Isa 59:18 (cf. also Isa 52:6), as a repetition of the מן: "out of ivory palaces, whence they enchant thee." But this repetition serves no special purpose. Although the apocopated plural in ı̂, instead of ı̂m, is controvertible in Biblical Hebrew (vid., on Psa 22:17; Sa2 22:44), still there is the venture that in this instance מנּי is equivalent to מנּים, the music of stringed instruments (Psa 150:4); and if in connection with any Psalm at all, surely we may venture in connection with this Psalm, which in other respects has such an Aramaic or North-Palestinian colouring, to acknowledge this apocope, here perhaps chosen on account of the rhythm. In accordance with our historical rendering of the Psalm, by the ivory palaces are meant the magnificent residences of the king, who is the father of the bride. Out of the inner recesses of these halls, inlaid within with ivory and consequently resplendent with the most dazzling whiteness, the bridegroom going to fetch his bride, as he approaches and enters them, is met by the sounds of festive music: viewed in the light of the New Testament, it is that music of citherns or harps which the seer (Rev 14:2) heard like the voice of many waters and of mighty thunder resounding from heaven. The Old Testament poet imagines to himself a royal citadel that in its earthly splendour far surpasses that of David and of Solomon. Thence issues forth the sound of festive music zealous, as it were, to bid its welcome to the exalted king. Even the daughters of kings are among his precious ones. יקר is the name for that which is costly, and is highly prized and loved for its costliness (Pro 6:26). The form בּיקּרותיך resembles the form ליקּהת, Pro 30:17, in the appearance of the i and supplanting the Sheba mobile, and also in the Dag. dirimens in the ק (cf. עקּבי, Gen 49:17; מקּדשׁ, Exo 15:17). (Note: It is the reading of Ben-Naphtali that has here, as an exception, become the receptus; whereas Ben-Asher reads בּיקּרותיך. Saadia, Rashi, Simson ha-Nakdan and others, who derive the word from בּקּר (to visit, wait on), follow the receptus, comparing משׁיסּה, Isa 42:24, in support of the form of writing. Also in ליקּהת, Pro 30:17; ויללת, Jer 25:36; כּיתרון, Ecc 2:13, the otherwise rejected orthography of Ben-Naphtali (who pointed ויחלּוּ, Job 29:21, לישׂראל, ויתּן, and the like) is retained, as quite an exception, in the textus receptus. Vide S. D. Luzzatto, Prolegomeni, cxcix., and Grammatica della Lingua Ebraica, 193.) Now, however, he has chosen for himself his own proper wife, who is here called by a name commonly used of Chaldaean and Persian queens, and, as it seems (cf. on Jdg 5:30), a North-Palestinian name, שׁגל, (Note: Bar-Ali says that in Babylonia Venus is called ודלפת שגל, vid., Lagarde, Gesammelte Abhandl. S. 17. Windischmann (Zoroastrische Studien, S. 161) erroneously compares ćagar (pronounced tshagar) as a name of one of the two wives of Zarathustra; but it happens that this is not the name of the wife who holds the first rank (Neo-Persic padishāh-zen), but of the second (ćakir-zen, bond-woman).) instead of גּבירה. From the fact that, glittering with gold of Ophir, she has taken the place of honour at the right hand of the king (נצּבה, 3rd praet., not part.), it is evident that her relationship to the king is at this time just in the act of being completed. Who are those daughters of kings and who is this queen standing in closest relationship to the king? The former are the heathen nations converted to Christ, and the latter is the Israel which is remarried to God in Christ, after the fulness of the heathen is come in. It is only when Israel is won to Him, after the fulness of the heathen is come in (Rom 11:25), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates. בּנות מלכים cannot certainly, like בּת־צר, be a personificative designation of heathen kingdoms, although שׁגל is the believing Israel conceived of as one person. It is actually kings' daughters as the representatives of their nations that are intended; and the relation of things is just the same here as in Isa 49:23, where, of the Israelitish church of the future, it is predicted that kings shall be its foster-fathers and their princesses its nursing-mothers.

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

(Heb.: 45:9-10) The song of that which is lovely here reaches the height towards which it aspires from the beginning. It has portrayed the lovely king as a man, as a hero, and as a divine ruler; now it describes him as a bridegroom on the day of his nuptials. The sequence of the thoughts and of the figures corresponds to the history of the future. When Babylon is fallen, and the hero riding upon a white horse, upon whom is inscribed the name "King of kings and Lord of lords," shall have smitten the hostile nations with the sword that goeth out of His mouth, there then follows the marriage of the Lamb, for which the way has been prepared by these avenging victories (Rev 19:7.). It is this final ga'mos which the Psalm, as a song of the congregation, when the light was dawning upon the Old Testament church, sees by anticipation, and as it were goes forth to meet it, rejoicing to behold it afar off. The king's garments are so thoroughly scented with costly spices that they seem to be altogether woven out of them. And מנּי out of the ivory palaces enchant him. This מנּי has been taken mostly, according to Isa 59:18 (cf. also Isa 52:6), as a repetition of the מן: "out of ivory palaces, whence they enchant thee." But this repetition serves no special purpose. Although the apocopated plural in ı̂, instead of ı̂m, is controvertible in Biblical Hebrew (vid., on Psa 22:17; Sa2 22:44), still there is the venture that in this instance מנּי is equivalent to מנּים, the music of stringed instruments (Psa 150:4); and if in connection with any Psalm at all, surely we may venture in connection with this Psalm, which in other respects has such an Aramaic or North-Palestinian colouring, to acknowledge this apocope, here perhaps chosen on account of the rhythm. In accordance with our historical rendering of the Psalm, by the ivory palaces are meant the magnificent residences of the king, who is the father of the bride. Out of the inner recesses of these halls, inlaid within with ivory and consequently resplendent with the most dazzling whiteness, the bridegroom going to fetch his bride, as he approaches and enters them, is met by the sounds of festive music: viewed in the light of the New Testament, it is that music of citherns or harps which the seer (Rev 14:2) heard like the voice of many waters and of mighty thunder resounding from heaven. The Old Testament poet imagines to himself a royal citadel that in its earthly splendour far surpasses that of David and of Solomon. Thence issues forth the sound of festive music zealous, as it were, to bid its welcome to the exalted king.

Even the daughters of kings are among his precious ones. יקר is the name for that which is costly, and is highly prized and loved for its costliness (Pro 6:26). The form בּיקּרותיך resembles the form ליקּהת, Pro 30:17, in the appearance of the i and supplanting the Sheba mobile, and also in the Dag. dirimens in the ק (cf. עקּבי, Gen 49:17; מקּדשׁ, Exo 15:17).

(Note: It is the reading of Ben-Naphtali that has here, as an exception, become the receptus; whereas Ben-Asher reads בּיקּרותיך. Saadia, Rashi, Simson ha-Nakdan and others, who derive the word from בּקּר (to visit, wait on), follow the receptus, comparing משׁיסּה, Isa 42:24, in support of the form of writing. Also in ליקּהת, Pro 30:17; ויללת, Jer 25:36; כּיתרון, Ecc 2:13, the otherwise rejected orthography of Ben-Naphtali (who pointed ויחלּוּ, Job 29:21, לישׂראל, ויתּן, and the like) is retained, as quite an exception, in the textus receptus. Vide S. D. Luzzatto, Prolegomeni, cxcix., and Grammatica della Lingua Ebraica, 193.)

Now, however, he has chosen for himself his own proper wife, who is here called by a name commonly used of Chaldaean and Persian queens, and, as it seems (cf. on Jdg 5:30), a North-Palestinian name, שׁגל,

(Note: Bar-Ali says that in Babylonia Venus is called ודלפת שגל, vid., Lagarde, Gesammelte Abhandl. S. 17. Windischmann (Zoroastrische Studien, S. 161) erroneously compares ćagar (pronounced tshagar) as a name of one of the two wives of Zarathustra; but it happens that this is not the name of the wife who holds the first rank (Neo-Persic padishāh-zen), but of the second (ćakir-zen, bond-woman).)

instead of גּבירה. From the fact that, glittering with gold of Ophir, she has taken the place of honour at the right hand of the king (נצּבה, 3rd praet., not part.), it is evident that her relationship to the king is at this time just in the act of being completed. Who are those daughters of kings and who is this queen standing in closest relationship to the king? The former are the heathen nations converted to Christ, and the latter is the Israel which is remarried to God in Christ, after the fulness of the heathen is come in. It is only when Israel is won to Him, after the fulness of the heathen is come in (Rom 11:25), that the morning of the great day will dawn, which this Psalm as a song of the church celebrates. בּנות מלכים cannot certainly, like בּת־צר, be a personificative designation of heathen kingdoms, although שׁגל is the believing Israel conceived of as one person. It is actually kings' daughters as the representatives of their nations that are intended; and the relation of things is just the same here as in Isa 49:23, where, of the Israelitish church of the future, it is predicted that kings shall be its foster-fathers and their princesses its nursing-mothers.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Myrrh - Wherewith they used to perfume their garments: this may denote those glorious and sweet smelling virtues, which, as they were treasured up in Christ's heart, so did they manifest themselves outwardly, and give forth a grateful smell, in the whole course of his life and actions. Palaces - The king is here supposed to reside in his ivory palaces, and his garments are so fragrant, that they not only perfume the whole palace in which he is; but the sweet favour is perceived by those that pass by them, all which is poetically said, and with allusion to Solomon's glorious garments and palaces. The heavenly mansions, may not unfitly be called ivory palaces, as elsewhere in the same figurative manner they are said to be adorned with gold and precious stones, from which mansions Christ came into the world, into which Christ went, and where he settled his abode after he went out of the world, and from whence he poured forth all the fragrant gifts and graces of his spirit, although there is no necessity to strain every particular circumstance in such poetical descriptions; for some expressions may be used, only as ornaments, as they are in parables; and it may suffice to know, that the excellencies of the king Christ are described by things which earthly potentates place their glory. Whereby - By the sweet smell of thy garments out of those ivory palaces, or the effusion of the gifts and graces of thy spirit from heaven; which as it is a great blessing to those who receive them, so doth it rejoice the heart of Christ, both as it is a demonstration of his own power and glory, and as it is the instrument of bringing souls to God. Made thee - Thou art made glad.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
All thy garments smell of myrrh - The Asiatics are very partial to perfumes; every thing with them is perfumed, and especially their garments. And the ivory palaces mentioned are the wardrobes inlaid with ivory, in which their numerous changes of raiment were deposited. Myrrh and aloes are well known; cassia is probably the bark or wood of the cinnamon tree. These with frankincense, galbanum and other odoriferous drugs, were and are frequently used in the perfumes of the Asiatic nations. Whereby they have made thee glad - Referring to the effect of strong perfumes refreshing and exhilarating the spirits.

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³⁹ Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

³ Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.
⁴ And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.
⁵ Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

¹⁹ Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market.

²⁴ And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin:

¹⁴ Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:

¹⁷ I have perfumed my bed with myrrh, aloes, and cinnamon.

⁶ As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters.

³⁹ And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

²³ And they gave him to drink wine mingled with myrrh: but he received it not.

¹¹ And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

²³ Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,

⁵ I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.

⁶ Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

¹² Now when every maid's turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women;)

¹¹ And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down to the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:

² It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments;

²³ And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.

²⁵ For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

³⁰ Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil?

²¹ Unto me men gave ear, and waited, and kept silence at my counsel.

¹³ Then I saw that wisdom excelleth folly, as far as light excelleth darkness.

³⁶ A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture.

¹⁷ The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.

²⁴ Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law.

¹⁷ Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.

¹⁷ Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.

¹⁷ The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.

²⁶ For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life.

² And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:

⁴ Praise him with the timbrel and dance: praise him with stringed instruments and organs.

⁴⁴ Thou also hast delivered me from the strivings of my people, thou hast kept me to be head of the heathen: a people which I knew not shall serve me.

¹⁷ I may tell all my bones: they look and stare upon me.

⁶ Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.

¹⁸ According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.

⁷ Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.