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Selected Verse: Psalms 11:7 - Strong Concordance

Verse	Translation	Text
Ps 11:7	Strong Concordance	For the righteous [06662] LORD [03068] loveth [0157] righteousness [06666]; his countenance [06440] doth behold [02372] the upright [03477].
	King James	For the righteous LORD loveth righteousness; his countenance doth behold the upright.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
his countenance--literally, "their faces," a use of the plural applied to God, as in Gen 1:26; Gen 3:22; Gen 11:7; Isa 6:8, &c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (Psa 11:4), expressing here God's complacency towards the upright (compare Psa 34:15-16).

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

his countenance--literally, "their faces," a use of the plural applied to God, as in Gen 1:26; Gen 3:22; Gen 11:7; Isa 6:8, &c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (Psa 11:4), expressing here God's complacency towards the upright (compare Psa 34:15-16).

Notes on the Bible, by Albert Barnes, [1834]
For the righteous Lord loveth righteousness - This would be more correctly rendered, "For Jehovah is righteous; he loves righteousness." The idea is, that God is himself righteous, and, consequently, he loves those who are righteous. He may be confided in, therefore, by the righteous as their friend, and being under his protection they have nothing to fear. His countenance doth behold the upright - The word rendered "countenance" is, in the Hebrew, in the plural number; literally," his faces." It is not easy to account for this use of the plural, though it is common in the Scriptures. There may be an allusion to the fact that man seems to have two faces - one on the right side, and one on the left, two eyes, two cheeks, two nostrils, etc., as if made up of two persons. Applied to God, it has no other signification than it has when applied to man; nor should we seek to find anything mystical in the fact that the plural form is used. The term here, like the eyelids in Psa 11:6, is equivalent to eyes, since the most remarkable feature of the countenance is the eyes; and the idea is, that God looks upon the upright; that is, he sees their dangers amid their wants; he looks upon them with favor and affection. Being thus constantly under his eye, and being objects of his favorable regard, they can have nothing to fear; or, in other words, they are safe. This, then, is the argument of the righteous man, in reply to the suggestion Psa 11:1 that he should "flee" from danger. The argument is, that God would be his defender, and that he might safely rely on His protection. The wicked have everything to fear; the righteous, nothing. The one is never safe; the other, always. The one will be delivered out of all his troubles; the end of the other can be only ruin.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Psa 11:7, which assumes a declaration of something that is near at hand, is opposed to our rendering the voluntative form of the fut., ימטר, as expressive of a wish. The shorter form of the future is frequently indicative in the sense of the future, e.g., Psa 72:13, or of the present, e.g., Psa 58:5, or of the past, Psa 18:12. Thus it here affirms a fact of the future which follows as a necessity from Psa 11:4, Psa 11:5. Assuming that פּהים might be equivalent to פּחמים, even then the Hebrew פּחם, according to the general usage of the language, in distinction from גּחלת, does not denote burning, but black coals. It ought therefore to have been אשׁ פּחמי. Hitzig reads פּהים from פּיח ashes; but a rain of ashes is no medium of punishment. Bצttcher translates it "lumps" according to Exo 39:3; Num 17:3; but in these passages the word means thin plates. We adhere to the signification snares, Job 22:10, cf. Job 21:17, Pro 27:5; and following the accentuation, we understand it to be a means of punishment by itself. First of all descends a whole discharge of missiles which render all attempt at flight impossible, viz., lightnings; for the lightning striking out its course and travelling from one point in the distance, bending itself like a serpent, may really be compared to a snare, or noose, thrown down from above. In addition to fire and brimstone (Gen 19:24) we have also רוּח זלעפות. The lxx renders it πνεῦμα καταιγίδος, and the Targum זעפא עלעוּלא, procella turbinea. The root is not לעף, which cannot be sustained as a cognate form of להב, לאב to burn, but זעף, which (as Sa1 5:10 shows) exactly corresponds to the Latin aestuare which combines in itself the characteristics of heat and violent motion, therefore perhaps: a wind of flames, i.e., the deadly simoom, which, according to the present division of the verse is represented in connection with אשׁ וגפרית, as the breath of the divine wrath pouring itself forth like a stream of brimstone, Isa 30:33. It thus also becomes clear how this can be called the portion of their cup, i.e., what is adjudged to them as the contents of their cup which they must drain off. מנת (only found in the Davidic Psalms, with the exception of Ch2 31:4) is both absolutivus and constructivus according to Olshausen (108, c, 165, i), and is derived from manajath, or manawath, which the original feminine termination ath, the final weak radical being blended with it. According to Hupfeld it is constr., springing from מנית, like קצת (in Dan. and Neh.) form קצות. But probably it is best to regard it as = מנות or מנית, like גּלות = גּלות. Thus then Jahve is in covenant with David. Even though he cannot defend himself against his enemies, still, when Jahve gives free course to His hatred in judgment, they will then have to do with the powers of wrath and death, which they will not be able to escape. When the closing distich bases this different relation of God towards the righteous and the unrighteous and this judgment of the latter on the righteousness of God, we at once perceive what a totally different and blessed end awaits the righteous. As Jahve Himself is righteous, so also on His part (Sa1 12:7; Mic 6:5, and frequently) and on the part of man (Isa 33:15) He loves צדקות, the works of righteousness. The object of אהב (= אהב) stands at the head of the sentence, as in Psa 99:4, cf. Psa 10:14. In Psa 11:7 ישׂר designates the upright as a class, hence it is the more natural for the predicate to follow in the plur. (cf. Psa 9:7; Job 8:19) than to precede as elsewhere (Pro 28:1; Isa 16:4). The rendering: "His countenance looks upon the upright man" (Hengst. and others) is not a probable one, just because one expects to find something respecting the end of the upright in contrast to that of the ungodly. This rendering is also contrary to the general usage of the language, according to which פנים is always used only as that which is to be seen, not as that which itself sees. It ought to have been עינימו, Psa 33:18; Psa 34:16; Job 36:7. It must therefore be translated according to Psa 17:15; Psa 140:13 : the upright (quisquis probus est) shall behold His countenance. The pathetic form פנימו instead of פּניו was specially admissible here, where God is spoken of (as in Deu 33:2, cf. Isa 44:15). It ought not to be denied any longer that mo is sometimes (e.g., Job 20:23, cf. Job 22:2; Job 27:23) a dignified singular suffix. To behold the face of God is in itself impossible to mortals without dying. But when God reveals Himself in love, then He makes His countenance bearable to the creature. And to enjoy this vision of God softened by love is the highest honour God in His mercy can confer on a man; it is the blessedness itself that is reserved for the upright, 140:14. It is not possible to say that what is intended is a future vision of God; but it is just as little possible to say that it is exclusively a vision in this world. To the Old Testament conception the future עולם is certainly lost in the night of Shel. But faith broke through this night, and consoled itself with a future beholding of God, Job 19:26. The redemption of the New Testament has realised this aspiration of faith, since the Redeemer has broken through the night of the realm of the dead, has borne on high with Him the Old Testament saints, and translated them into the sphere of the divine love revealed in heaven.

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

Psa 11:7, which assumes a declaration of something that is near at hand, is opposed to our rendering the voluntative form of the fut., ימטר, as expressive of a wish. The shorter form of the future is frequently indicative in the sense of the future, e.g., Psa 72:13, or of the present, e.g., Psa 58:5, or of the past, Psa 18:12. Thus it here affirms a fact of the future which follows as a necessity from Psa 11:4, Psa 11:5. Assuming that פּהים might be equivalent to פּחמים, even then the Hebrew פּחם, according to the general usage of the language, in distinction from גּחלת, does not denote burning, but black coals. It ought therefore to have been אשׁ פּחמי. Hitzig reads פּהים from פּיח ashes; but a rain of ashes is no medium of punishment. Bצttcher translates it "lumps" according to Exo 39:3; Num 17:3; but in these passages the word means thin plates. We adhere to the signification snares, Job 22:10, cf. Job 21:17, Pro 27:5; and following the accentuation, we understand it to be a means of punishment by itself. First of all descends a whole discharge of missiles which render all attempt at flight impossible, viz., lightnings; for the lightning striking out its course and travelling from one point in the distance, bending itself like a serpent, may really be compared to a snare, or noose, thrown down from above. In addition to fire and brimstone (Gen 19:24) we have also רוּח זלעפות. The lxx renders it πνεῦμα καταιγίδος, and the Targum זעפא עלעוּלא, procella turbinea. The root is not לעף, which cannot be sustained as a cognate form of להב, לאב to burn, but זעף, which (as Sa1 5:10 shows) exactly corresponds to the Latin aestuare which combines in itself the characteristics of heat and violent motion, therefore perhaps: a wind of flames, i.e., the deadly simoom, which, according to the present division of the verse is represented in connection with אשׁ וגפרית, as the breath of the divine wrath pouring itself forth like a stream of brimstone, Isa 30:33. It thus also becomes clear how this can be called the portion of their cup, i.e., what is adjudged to them as the contents of their cup which they must drain off. מנת (only found in the Davidic Psalms, with the exception of Ch2 31:4) is both absolutivus and constructivus according to Olshausen (108, c, 165, i), and is derived from manajath, or manawath, which the original feminine termination ath, the final weak radical being blended with it. According to Hupfeld it is constr., springing from מנית, like קצת (in Dan. and Neh.) form קצות. But probably it is best to regard it as = מנות or מנית, like גּלות = גּלות.

Thus then Jahve is in covenant with David. Even though he cannot defend himself against his enemies, still, when Jahve gives free course to His hatred in judgment, they will then have to do with the powers of wrath and death, which they will not be able to escape. When the closing distich bases this different relation of God towards the righteous and the unrighteous and this judgment of the latter on the righteousness of God, we at once perceive what a totally different and blessed end awaits the righteous. As Jahve Himself is righteous, so also on His part (Sa1 12:7; Mic 6:5, and frequently) and on the part of man (Isa 33:15) He loves צדקות, the works of righteousness. The object of אהב (= אהב) stands at the head of the sentence, as in Psa 99:4, cf. Psa 10:14. In Psa 11:7 ישׂר designates the upright as a class, hence it is the more natural for the predicate to follow in the plur. (cf. Psa 9:7; Job 8:19) than to precede as elsewhere (Pro 28:1; Isa 16:4). The rendering: "His countenance looks upon the upright man" (Hengst. and others) is not a probable one, just because one expects to find something respecting the end of the upright in contrast to that of the ungodly. This rendering is also contrary to the general usage of the language, according to which פנים is always used only as that which is to be seen, not as that which itself sees. It ought to have been עינימו, Psa 33:18; Psa 34:16; Job 36:7. It must therefore be translated according to Psa 17:15; Psa 140:13 : the upright (quisquis probus est) shall behold His countenance. The pathetic form פנימו instead of פּניו was specially admissible here, where God is spoken of (as in Deu 33:2, cf. Isa 44:15). It ought not to be denied any longer that mo is sometimes (e.g., Job 20:23, cf. Job 22:2; Job 27:23) a dignified singular suffix. To behold the face of God is in itself impossible to mortals without dying. But when God reveals Himself in love, then He makes His countenance bearable to the creature. And to enjoy this vision of God softened by love is the highest honour God in His mercy can confer on a man; it is the blessedness itself that is reserved for the upright, 140:14. It is not possible to say that what is intended is a future vision of God; but it is just as little possible to say that it is exclusively a vision in this world. To the Old Testament conception the future עולם is certainly lost in the night of Shel. But faith broke through this night, and consoled itself with a future beholding of God, Job 19:26. The redemption of the New Testament has realised this aspiration of faith, since the Redeemer has broken through the night of the realm of the dead, has borne on high with Him the Old Testament saints, and translated them into the sphere of the divine love revealed in heaven.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The righteous Lord loveth righteousness - He loves that which resembles himself. His countenance - his face - is ever open and unclouded to the upright. They always enjoy his salvation, and know that he is pleased with them. The preceding verse my old MS. translates and paraphrases thus: - He sal rayne on synful, snares, fyre, brimstane, and gost of stormis. Par - He Sal rayne on synful in this werld, snares, that es wiked Lare: fyre is covatyse: brunstane, that es stynk of il werkes: and post of stormis, that es a stormy though that es withoutyn rest in Ihesu Crist, and ay es traveld with the wynd of the devel. Or the past of stormys, es the last depertyng of synful fra ryghtwis men, and there fyre, brunston, storm, er part of the chalyie of thaim: that es, thai ar thair part in pyne. He cals thair pyne a "Cop", for ilk dampned man sal drynk of the sorow of Hel, eftir the mesure of hys Syn. Behald the pynes of wikid men: fyrst, God raynes upon thaim snares, that es qwen he suffers fals prophetes that comes in clathing of mekenes; and withinnen er wers than wolves, to desayf thaim thurgh errour. Sythen the fyre of lychery, and covatys wastes al the gude that thai haf done: eftirward for stynk of il werkes that er castyn fra Crist, and al his Halows, and then er in sentence of dome; as in a grete storme, dryven in til a pitte of Hel, to bryn in fyre withoutyn ende. This es the entent of this wers. For ryghtwis es Lord; and he lufes ryghtwisnes; evennes saw the face of hym - Yf ge ask qwy oure lorde yelded pyne to synful? lo here an answere; for he es rightwis. Als so if ge wil witt qwy he gifes ioy til gude men? Lo here an answere; for he lufed ryghtwisnes: that es, ryghtwis men, in the qwilk er many ryghtwisneses: thof ane be the ryghtwisnes of God, in the qwilk al ryghtwise men or parcenel. Evenes saw his face: that es, evenes es sene in his knawyng inence, both the partys of gud and il. This es ogayne wryches at sais, If God saf me noght, I dar say he es unryghtwis: bot thof thai say it now, qwen he suffris wryched men errour in thought, and worde and dede; thai sal noght be so hardy to speke a worde qwen he comes to dampne thaire errour. Bot who so lufes here and haldes that na unevenes may be in hym, qwam so he dampnes, or qwam so he saves, he sal have thaire myght to stand and to speke gude space. Now er swilk in a wonderful wodenes, that wenes for grete wordes to get ought of God. The former part of this Psalm, Flee as a bird, etc., this ancient author considers as the voice of heresy inviting the true Church to go away into error; and intimates that those who were separating from haly kyrk were very pure, and unblameable in all their conduct; and that mountain or hill, as he translates it, signifies eminent virtues, of which they had an apparently good stock. So it appears that those called heretics lived then a holier life than those called halows or saints.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The righteous Lord loveth righteousness - He loves that which resembles himself. His countenance - his face - is ever open and unclouded to the upright. They always enjoy his salvation, and know that he is pleased with them.

The preceding verse my old MS. translates and paraphrases thus: -

He sal rayne on synful, snares, fyre, brimstane, and gost of stormis.

Par - He Sal rayne on synful in this werld, snares, that es wiked Lare: fyre is covatyse: brunstane, that es stynk of il werkes: and post of stormis, that es a stormy though that es withoutyn rest in Ihesu Crist, and ay es traveld with the wynd of the devel. Or the past of stormys, es the last depertyng of synful fra ryghtwis men, and there fyre, brunston, storm, er part of the chalyie of thaim: that es, thai ar thair part in pyne. He cals thair pyne a "Cop", for ilk dampned man sal drynk of the sorow of Hel, eftir the mesure of hys Syn. Behald the pynes of wikid men: fyrst, God raynes upon thaim snares, that es qwen he suffers fals prophetes that comes in clathing of mekenes; and withinnen er wers than wolves, to desayf thaim thurgh errour. Sythen the fyre of lychery, and covatys wastes al the gude that thai haf done: eftirward for stynk of il werkes that er castyn fra Crist, and al his Halows, and then er in sentence of dome; as in a grete storme, dryven in til a pitte of Hel, to bryn in fyre withoutyn ende. This es the entent of this wers.

For ryghtwis es Lord; and he lufes ryghtwisnes; evennes saw the face of hym - Yf ge ask qwy oure lorde yelded pyne to synful? lo here an answere; for he es rightwis. Als so if ge wil witt qwy he gifes ioy til gude men? Lo here an answere; for he lufed ryghtwisnes: that es, ryghtwis men, in the qwilk er many ryghtwisneses: thof ane be the ryghtwisnes of God, in the qwilk al ryghtwise men or parcenel. Evenes saw his face: that es, evenes es sene in his knawyng inence, both the partys of gud and il. This es ogayne wryches at sais, If God saf me noght, I dar say he es unryghtwis: bot thof thai say it now, qwen he suffris wryched men errour in thought, and worde and dede; thai sal noght be so hardy to speke a worde qwen he comes to dampne thaire errour. Bot who so lufes here and haldes that na unevenes may be in hym, qwam so he dampnes, or qwam so he saves, he sal have thaire myght to stand and to speke gude space. Now er swilk in a wonderful wodenes, that wenes for grete wordes to get ought of God.

The former part of this Psalm, Flee as a bird, etc., this ancient author considers as the voice of heresy inviting the true Church to go away into error; and intimates that those who were separating from haly kyrk were very pure, and unblameable in all their conduct; and that mountain or hill, as he translates it, signifies eminent virtues, of which they had an apparently good stock. So it appears that those called heretics lived then a holier life than those called halows or saints.

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¹⁵ The eyes [05869] of the LORD [03068] are upon the righteous [06662], and his ears [0241] are open unto their cry [07775].
¹⁶ The face [06440] of the LORD [03068] is against them that do [06213] evil [07451], to cut off [03772] the remembrance [02143] of them from the earth [0776].

⁴ The LORD [03068] is in his holy [06944] temple [01964], the LORD'S [03068] throne [03678] is in heaven [08064]: his eyes [05869] behold [02372], his eyelids [06079] try [0974], the children [01121] of men [0120].

⁸ Also I heard [08085] the voice [06963] of the Lord [0136], saying [0559], Whom shall I send [07971], and who will go [03212] for us? Then said [0559] I, Here am I; send [07971] me.

⁷ Go to [03051], let us go down [03381], and there confound [01101] their language [08193], that [0834] they may not understand [08085] one [0376] another's [07453] speech [08193].

²² And the LORD [03068] God [0430] said [0559], Behold [02005], the man [0120] is become as one [0259] of us, to know [03045] good [02896] and evil [07451]: and now, lest he put forth [07971] his hand [03027], and take [03947] also of the tree [06086] of life [02416], and eat [0398], and live [02425] for ever [05769]:

²⁶ And God [0430] said [0559], Let us make [06213] man [0120] in our image [06754], after our likeness [01823]: and let them have dominion [07287] over the fish [01710] of the sea [03220], and over the fowl [05775] of the air [08064], and over the cattle [0929], and over all the earth [0776], and over every creeping thing [07431] that creepeth [07430] upon the earth [0776].

¹ To the chief Musician [05329], A Psalm of David [01732]. In the LORD [03068] put I my trust [02620]: how say [0559] ye to my soul [05315], Flee [05110] as a bird [06833] to your mountain [02022]?

⁶ Upon the wicked [07563] he shall rain [04305] snares [06341], fire [0784] and brimstone [01614], and an horrible [02152] tempest [07307]: this shall be the portion [04521] of their cup [03563].

²⁶ And though after [0310] my skin [05785] worms destroy [05362] this body, yet in my flesh [01320] shall I see [02372] God [0433]:

²³ Men shall clap [05606] their hands [03709] at him, and shall hiss [08319] him out of his place [04725].

² Can a man [01397] be profitable [05532] unto God [0410], as [03588] he that is wise [07919] may be profitable [05532] unto himself?

²³ When he is about to fill [04390] his belly [0990], God shall cast [07971] the fury [02740] of his wrath [0639] upon him, and shall rain [04305] it upon him while he is eating [03894].

¹⁵ Then shall it be for a man [0120] to burn [01197]: for he will take [03947] thereof, and warm [02552] himself; yea, he kindleth [05400] it, and baketh [0644] bread [03899]; yea, he maketh [06466] a god [0410], and worshippeth [07812] it; he maketh [06213] it a graven image [06459], and falleth down [05456] thereto.

² And he said [0559], The LORD [03068] came [0935] from Sinai [05514], and rose up [02224] from Seir [08165] unto them; he shined forth [03313] from mount [02022] Paran [06290], and he came [0857] with ten thousands [07233] of saints [06944]: from his right hand [03225] went a fiery [0799] [0784] law [01881] for them.

¹³ Surely the righteous [06662] shall give thanks [03034] unto thy name [08034]: the upright [03477] shall dwell [03427] in thy presence [06440].

¹⁵ As for me, I will behold [02372] thy face [06440] in righteousness [06664]: I shall be satisfied [07646], when I awake [06974], with thy likeness [08544].

⁷ He withdraweth [01639] not his eyes [05869] from the righteous [06662]: but with kings [04428] are they on the throne [03678]; yea, he doth establish [03427] them for ever [05331], and they are exalted [01361].

¹⁶ The face [06440] of the LORD [03068] is against them that do [06213] evil [07451], to cut off [03772] the remembrance [02143] of them from the earth [0776].

¹⁸ Behold, the eye [05869] of the LORD [03068] is upon them that fear [03373] him, upon them that hope [03176] in his mercy [02617];

⁴ Let mine outcasts [05080] dwell [01481] with thee, Moab [04124]; be [01933] thou a covert [05643] to them from the face [06440] of the spoiler [07703]: for the extortioner [04160] is at an end [0656], the spoiler [07701] ceaseth [03615], the oppressors [07429] are consumed [08552] out of the land [0776].

¹ The wicked [07563] flee [05127] when no man pursueth [07291]: but the righteous [06662] are bold [0982] as a lion [03715].

¹⁹ Behold, this is the joy [04885] of his way [01870], and out of the earth [06083] shall others [0312] grow [06779].

⁷ But the LORD [03068] shall endure [03427] for ever [05769]: he hath prepared [03559] his throne [03678] for judgment [04941].

⁷ For the righteous [06662] LORD [03068] loveth [0157] righteousness [06666]; his countenance [06440] doth behold [02372] the upright [03477].

¹⁴ Thou hast seen [07200] it; for thou beholdest [05027] mischief [05999] and spite [03708], to requite [05414] it with thy hand [03027]: the poor [02489] committeth [05800] himself unto thee; thou art the helper [05826] of the fatherless [03490].

⁴ The king's [04428] strength [05797] also loveth [0157] judgment [04941]; thou dost establish [03559] equity [04339], thou executest [06213] judgment [04941] and righteousness [06666] in Jacob [03290].

¹⁵ He that walketh [01980] righteously [06666], and speaketh [01696] uprightly [04339]; he that despiseth [03988] the gain [01215] of oppressions [04642], that shaketh [05287] his hands [03709] from holding [08551] of bribes [07810], that stoppeth [0331] his ears [0241] from hearing [08085] of blood [01818], and shutteth [06105] his eyes [05869] from seeing [07200] evil [07451];

⁵ O my people [05971], remember [02142] now what Balak [01111] king [04428] of Moab [04124] consulted [03289], and what Balaam [01109] the son [01121] of Beor [01160] answered [06030] him from Shittim [07851] unto Gilgal [01537]; that ye may know [03045] the righteousness [06666] of the LORD [03068].

⁷ Now therefore stand still [03320], that I may reason [08199] with you before [06440] the LORD [03068] of all the righteous acts [06666] of the LORD [03068], which he did [06213] to you and to your fathers [01].

⁴ Moreover he commanded [0559] the people [05971] that dwelt [03427] in Jerusalem [03389] to give [05414] the portion [04521] of the priests [03548] and the Levites [03881], that they might be encouraged [02388] in the law [08451] of the LORD [03068].

³³ For Tophet [08613] is ordained [06186] of old [0865]; yea, for the king [04428] it is prepared [03559]; he hath made it deep [06009] and large [07337]: the pile [04071] thereof is fire [0784] and much [07235] wood [06086]; the breath [05397] of the LORD [03068], like a stream [05158] of brimstone [01614], doth kindle [01197] it.

¹⁰ Therefore they sent [07971] the ark [0727] of God [0430] to Ekron [06138]. And it came to pass, as the ark [0727] of God [0430] came [0935] to Ekron [06138], that the Ekronites [06139] cried out [02199], saying [0559], They have brought about [05437] the ark [0727] of the God [0430] of Israel [03478] to us, to slay [04191] us and our people [05971].

²⁴ Then the LORD [03068] rained [04305] upon Sodom [05467] and upon Gomorrah [06017] brimstone [01614] and fire [0784] from the LORD [03068] out of heaven [08064];

⁵ Open [01540] rebuke [08433] is better [02896] than secret [05641] love [0160].

¹⁷ How oft is the candle [05216] of the wicked [07563] put out [01846] ! and how oft cometh [0935] their destruction [0343] upon them! God distributeth [02505] sorrows [02256] in his anger [0639].

¹⁰ Therefore snares [06341] are round about [05439] thee, and sudden [06597] fear [06343] troubleth [0926] thee;

³ And thou shalt write [03789] Aaron's [0175] name [08034] upon the rod [04294] of Levi [03878]: for one [0259] rod [04294] shall be for the head [07218] of the house [01004] of their fathers [01].

³ And they did beat [07554] the gold [02091] into [0854] thin plates [06341], and cut [07112] it into wires [06616], to work [06213] [08432] it in the blue [08504], and in the purple [0713], and in the scarlet [08144] [08438], and in the fine linen [08336], with cunning [02803] work [04639].

⁵ The LORD [03068] trieth [0974] the righteous [06662]: but the wicked [07563] and him that loveth [0157] violence [02555] his soul [05315] hateth [08130].

¹² At the brightness [05051] that was before him his thick clouds [05645] passed [05674], hail [01259] stones and coals [01513] of fire [0784].

⁵ Which will not hearken [08085] to the voice [06963] of charmers [03907], charming [02266] [02267] never so wisely [02449].

¹³ He shall spare [02347] the poor [01800] and needy [034], and shall save [03467] the souls [05315] of the needy [034].

⁷ For the righteous [06662] LORD [03068] loveth [0157] righteousness [06666]; his countenance [06440] doth behold [02372] the upright [03477].