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Selected Verse: Psalms 69:1 - King James

Verse	Translation	Text
Ps 69:1	King James	To the chief Musician upon Shoshannim, A Psalm of David. Save me, O God; for the waters are come in unto my soul.

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

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

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

(Compare Psa 40:2).

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

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

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

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

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

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

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

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

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

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

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

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

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⁵ The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head.

² He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.

⁵ O God, thou knowest my foolishness; and my sins are not hid from thee.

¹ To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves. My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.

⁷ Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.

⁶ For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

²⁰ For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.

²⁵ Let their habitation be desolate; and let none dwell in their tents.

¹⁰ Let their eyes be darkened, that they may not see, and bow down their back alway.

⁹ And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

²² Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.
²³ Let their eyes be darkened, that they see not; and make their loins continually to shake.
²⁴ Pour out thine indignation upon them, and let thy wrathful anger take hold of them.
²⁵ Let their habitation be desolate; and let none dwell in their tents.
²⁶ For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded.
²⁷ Add iniquity unto their iniquity: and let them not come into thy righteousness.
²⁸ Let them be blotted out of the book of the living, and not be written with the righteous.

²⁸ After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

⁴⁸ And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

³⁴ They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

²¹ They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.

³⁶ Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.
³⁷ And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
³⁸ Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
³⁹ And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.
⁴⁰ And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?
⁴¹ Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
⁴² He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
⁴³ And he came and found them asleep again: for their eyes were heavy.
⁴⁴ And he left them, and went away again, and prayed the third time, saying the same words.
⁴⁵ Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

¹⁴ Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.
¹⁵ Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.
¹⁶ Hear me, O LORD; for thy lovingkindness is good: turn unto me according to the multitude of thy tender mercies.
¹⁷ And hide not thy face from thy servant; for I am in trouble: hear me speedily.
¹⁸ Draw nigh unto my soul, and redeem it: deliver me because of mine enemies.
¹⁹ Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee.
²⁰ Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.

¹⁰ When I wept, and chastened my soul with fasting, that was to my reproach.
¹¹ I made sackcloth also my garment; and I became a proverb to them.
¹² They that sit in the gate speak against me; and I was the song of the drunkards.

⁸ I am become a stranger unto my brethren, and an alien unto my mother's children.

⁷ Because for thy sake I have borne reproach; shame hath covered my face.

⁴ They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.

¹⁴ Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

⁶ For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

⁸ Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

¹⁴ Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

⁶ For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

⁸ Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;

¹⁴ Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

⁴ For my love they are my adversaries: but I give myself unto prayer.

¹⁴ Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

⁶³ Behold their sitting down, and their rising up; I am their musick.

¹⁴ I was a derision to all my people; and their song all the day.

⁹ And now am I their song, yea, I am their byword.

¹³ But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.

³ And the songs of the temple shall be howlings in that day, saith the Lord GOD: there shall be many dead bodies in every place; they shall cast them forth with silence.

²² When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.

⁹ And now am I their song, yea, I am their byword.

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

¹⁴ I was a derision to all my people; and their song all the day.

⁶ I will not be afraid of ten thousands of people, that have set themselves against me round about.

¹³ But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.

⁶ I will wash mine hands in innocency: so will I compass thine altar, O LORD:

³ For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.

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

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.

⁵ I laid me down and slept; I awaked; for the LORD sustained me.

⁹ With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

¹⁷ But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD'S flock is carried away captive.

²⁴ My knees are weak through fasting; and my flesh faileth of fatness.

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

⁹ Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.

¹ Set the trumpet to thy mouth. He shall come as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.

⁷ My servant Moses is not so, who is faithful in all mine house.

⁸ And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.

⁸ Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee.

²⁰ Thou sittest and speakest against thy brother; thou slanderest thine own mother's son.

⁶ For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee.

¹³ He hath put my brethren far from me, and mine acquaintance are verily estranged from me.
¹⁴ My kinsfolk have failed, and my familiar friends have forgotten me.
¹⁵ They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.

⁹ Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.

¹² They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.

¹⁷ Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

¹⁶ For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.

¹⁵ O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.

²³ Awake, why sleepest thou, O Lord? arise, cast us not off for ever.

⁸ I am become a stranger unto my brethren, and an alien unto my mother's children.

¹⁰ And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the LORD your God?

⁶ I am troubled; I am bowed down greatly; I go mourning all the day long.

² And the captain of the guard took Jeremiah, and said unto him, The LORD thy God hath pronounced this evil upon this place.

¹⁶ Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.

²³ Yet, LORD, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger.

¹⁶ As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee.

¹⁵ O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.

¹⁰ I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.

¹³ Be pleased, O LORD, to deliver me: O LORD, make haste to help me.

¹² Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

¹¹ False witnesses did rise up; they laid to my charge things that I knew not.

¹⁰ Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.

⁵² Mine enemies chased me sore, like a bird, without cause.

³ They compassed me about also with words of hatred; and fought against me without a cause.

¹⁹ Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.

²⁰ They also that render evil for good are mine adversaries; because I follow the thing that good is.

¹³ Be pleased, O LORD, to deliver me: O LORD, make haste to help me.

²⁰ They also that render evil for good are mine adversaries; because I follow the thing that good is.

¹⁴ Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak.

²¹ Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.

² I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.

⁸ And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

⁶ And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings.

⁶ And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass.

³ Thou didst say, Woe is me now! for the LORD hath added grief to my sorrow; I fainted in my sighing, and I find no rest.

⁷ Mine eye is consumed because of grief; it waxeth old because of all mine enemies.

⁴ Then the waters had overwhelmed us, the stream had gone over our soul:

¹² Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.

⁹ Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath.

⁸ And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.

¹⁸ Lover and friend hast thou put far from me, and mine acquaintance into darkness.

⁸ Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.

¹² Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.

⁵ Then the proud waters had gone over our soul.

⁶ For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

¹⁷ He delivered me from my strong enemy, and from them which hated me: for they were too strong for me.

¹⁰ Then said I, Ah, Lord GOD! surely thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul.

⁶ I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.