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Selected Verse: Psalms 118:19 - Strong Concordance

Verse	Translation	Text
Ps 118:19	Strong Concordance	Open [06605] to me the gates [08179] of righteousness [06664]: I will go [0935] into them, and I will praise [03034] the LORD [03050]:
	King James	Open to me the gates of righteousness: I will go into them, and I will praise the LORD:

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]
Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.

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

Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.

Notes on the Bible, by Albert Barnes, [1834]
Open to me the gates of righteousness ... - The gates of the house devoted to a righteous God; the gates of a house where the principles of righteousness are strengthened, and where the just emotions of the heart may be expressed in the language of praise. Compare the notes at Isa 26:2. The language here may be regarded as addressed to those who had charge of the house of the Lord - the priests - requesting that they would open the doors and permit him to enter to praise God for his mercy. Compare Isa 38:20.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The gates of the Temple are called gates of righteousness because they are the entrance to the place of the mutual intercourse between God and His church in accordance with the order of salvation. First the "gates" are spoken of, and then the one "gate," the principal entrance. Those entering in must be "righteous ones;" only conformity with a divine loving will gives the right to enter. With reference to the formation of the conclusion Psa 118:19, vid., Ew. 347, b. In the Temple-building Israel has before it a reflection of that which, being freed from the punishment it had had to endure, it is become through the mercy of its God. With the exultation of the multitude over the happy beginning of the rebuilding there was mingled, at the laying of the foundation-stone, the loud weeping of many of the grey-headed priests. Levites, and heads of the tribes who had also seen the first Temple (Ezr 3:12.). It was the troublous character of the present which made them thus sad in spirit; the consideration of the depressing circumstances of the time, the incongruity of which weighed so heavily upon their soul in connection with the remembrance of the former Temple, that memorably glorious monument of the royal power of David and Solomon. (Note: Kurtz, in combating our interpretation, reduces the number of the weeping ones to "some few," but the narrative says the very opposite.) And even further on there towered aloft before Zerubbabel, the leader of the building, a great mountain; gigantic difficulties and hindrances arose between the powerlessness of the present position of Zerubbabel and the completion of the building of the Temple, which had it is true been begun, but was impeded. This mountain God has made into a plain, and qualified Zerubbabel to bring forth the top and key-stone (האבן הראשׁה) out of its past concealment, and thus to complete the building, which is now consecrated amidst a loud outburst of incessant shouts of joy (Zac 4:7). Psa 118:22 points back to that disheartened disdain of the small troubles beginning which was at work among the builders (Ezr 3:10) at the laying of the foundation-stone, and then further at the interruption of the buidling. That rejected (disdained) corner-stone is nevertheless become ראשׁ פּנּהּ, i.e., the head-stone of the corner (Job 38:6), which being laid upon the corner, supports and protects the stately edifice - an emblem of the power and dignity to which Israel has attained in the midst of the peoples out of deep humiliation. In connection with this only indirect reference of the assertion to Israel we avoid the question - perplexing in connection with the direct reference to the people despised by the heathen - how can the heathen be called "the builders?" Kurtz answers: "For the building which the heathen world considers it to be its life's mission and its mission in history to rear, viz., the Babel-tower of worldly power and worldly glory, they have neither been able nor willing to make use of Israel...." But this conjunction of ideas is devoid of scriptural support and without historical reality; for the empire of the world has set just as much value, according to political relations, upon the incorporation of Israel as upon that of every other people. Further, if what is meant is Israel's own despising of the small beginning of a new ear that is dawning, it is then better explained as in connection with the reference of the declaration to Jesus the Christ in Mat 21:42-44; Mar 12:10., Act 4:11 (ὑφ ̓ ὑμῶν τῶν οἰκοδομούντων), Pe1 2:7, the builders are the chiefs and members of Israel itself, and not the heathen. From Pe1 2:6; Rom 9:33, we see how this reference to Christ is brought about, viz., by means of Isa 28:16, where Jahve says: Behold I am He who hath laid in Zion a stone, a stone of trial, a precious corner-stone of well-founded founding - whoever believeth shall not totter. In the light of this Messianic prophecy of Isaiah Psa 118:22 of our Psalm also comes to have a Messianic meaning, which is warranted by the fact, that the history of Israel is recapitulated and culminates in the history of Christ; or, according to Joh 2:19-21 (cf. Zac 6:12.), still more accurately by the fact, that He who in His state of humiliation is the despised and rejected One is become in His state of glorification the eternal glorious Temple in which dwelleth all the fulness of the Godhead bodily, and is united with humanity which has been once for all atoned for. In the joy of the church at the Temple of the body of Christ which arose after the three days of burial, the joy which is here typically expressed in the words: "From with Jahve, i.e., by the might which dwells with Him, is this come to pass, wonderful is it become (has it been carried out) in our eyes," therefore received its fulfilment. It is not נפלאת but נפלאת, like הבאת in Gen 33:11, קראת from קרא = קרה in Deu 31:29; Jer 44:23, קראת from קרא, to call, Isa 7:14. We can hear Isa 25:9 sounding through this passage, as above in Psa 118:19., Isa 26:1. The God of Israel has given this turn, so full of glory for His people, to the history. (Note: The verse, "This is the day which the Lord hath made," etc., was, according to Chrysostom, an ancient hypophon of the church. It has a glorious history.) He is able now to plead for more distant salvation and prosperity with all the more fervent confidence. אנּא (six times אנּה) is, as in every other instance (vid., on Psa 116:4), Milra. הושׁיעה is accented regularly on the penult., and draws the following נא towards itself by means of Dag. forte conj.; הצליחה on the other hand is Milra according to the Masora and other ancient testimonies, and נא is not dageshed, without Norzi being able to state any reason for this different accentuation. After this watchword of prayer of the thanksgiving feast, in Psa 118:26 those who receive them bless those who are coming (הבּא with Dech) in the name of Jahve, i.e., bid them welcome in His name. The expression "from the house of Jahve," like "from the fountain of Israel" in Psa 68:27, is equivalent to, ye who belong to His house and to the church congregated around it. In the mouth of the people welcoming Jesus as the Messiah, Hoosanna' was a "God save the king" (vid., on Ps 20:10); they scattered palm branches at the same time, like the lulabs at the joyous cry of the Feast of Tabernacles, and saluted Him with the cry, "Blessed is He who cometh in the name of the Lord," as being the longed-for guest of the Feast (Mat 21:9). According to the Midrash, in Psa 118:26 it is the people of Jerusalem who thus greet the pilgrims. In the original sense of the Psalm, however, it is the body of Levites and priests above on the Temple-hill who thus receive the congregation that has come up. The many animals for sacrifice which they brought with them are enumerated in Ezr 6:17. On the ground of the fact that Jahve has proved Himself to be אל, the absolutely mighty One, by having granted light to His people, viz., loving-kindness, liberty, and joy, there then issues forth the ejaculation, "Bind the sacrifice," etc. The lxx renders συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν, which is reproduced by the Psalterium Romanum: constituite diem solemnem in confrequentationibus, as Eusebius, Theodoret, and Chrysostom (although the last waveringly) also interpret it; on the other hand, it is rendered by the psalterium Gallicum: in condensis, as Apollinaris and Jerome (in frondosis) also understand it. But much as Luther's version, which follows the latter interpretation, "Adorn the feast with green branches even to the horns of the altar," accords with our German taste, it is still untenable; for אסר cannot signify to encircle with garlands and the like, nor would it be altogether suited to חג in this signification. (Note: Symmachus has felt this, for instead of συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν (in condensis) of the lxx, he renders it, transposing the notions, συνδήσατε ἐν πανηγύρει πυκάσματα. Chrysostom interprets this: στεφανώματα καὶ κλάδους ἀνάψατε τῷ ναῷ, for Montfaucon, who regards this as the version of the Sexta, is in error.) Thus then in this instance A. Lobwasser renders it comparatively more correctly, although devoid of taste: "The Lord is great and mighty of strength who lighteneth us all; fasten your bullocks to the horns beside the altar." To the horns?! So even Hitzig and others render it. But such a "binding to" is unheard of. And can אסר עד possibly signify to bind on to anything? And what would be the object of binding them to the horns of the altar? In order that they might not run away?! Hengstenberg and von Lengerke at least disconnect the words "unto the horns of the altar" from any relation to this precautionary measure, by interpreting: until it (the animal for the festal sacrifice) is raised upon the horns of the altar and sacrificed. But how much is then imputed to these words! No indeed, חג denotes the animals for the feast-offering, and there was so vast a number of these (according to Ezra loc. cit. seven hundred and twelve) that the whole space of the court of the priests was full of them, and the binding of them consequently had to go on as far as to the horns of the altar. Ainsworth (1627) correctly renders: "unto the hornes, that is, all the Court over, untill you come even to the hornes of the altar, intending hereby many sacrifices or boughs." The meaning of the call is therefore: Bring your hecatombs and make them ready for sacrifice. (Note: In the language of the Jewish ritual Isru-chag is become the name of the after-feast day which follows the last day of the feast. Ps 118 is the customary Psalm for the Isru-chag of all מועדים.) The words "unto (as far as) the horns of the altar" have the principal accent. In v. 28 (cf. Exo 15:2) the festal procession replies in accordance with the character of the feast, and then the Psalm closes, in correspondence with its beginning, with a Hodu in which all voices join.

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

The gates of the Temple are called gates of righteousness because they are the entrance to the place of the mutual intercourse between God and His church in accordance with the order of salvation. First the "gates" are spoken of, and then the one "gate," the principal entrance. Those entering in must be "righteous ones;" only conformity with a divine loving will gives the right to enter. With reference to the formation of the conclusion Psa 118:19, vid., Ew. 347, b. In the Temple-building Israel has before it a reflection of that which, being freed from the punishment it had had to endure, it is become through the mercy of its God. With the exultation of the multitude over the happy beginning of the rebuilding there was mingled, at the laying of the foundation-stone, the loud weeping of many of the grey-headed priests. Levites, and heads of the tribes who had also seen the first Temple (Ezr 3:12.). It was the troublous character of the present which made them thus sad in spirit; the consideration of the depressing circumstances of the time, the incongruity of which weighed so heavily upon their soul in connection with the remembrance of the former Temple, that memorably glorious monument of the royal power of David and Solomon.

(Note: Kurtz, in combating our interpretation, reduces the number of the weeping ones to "some few," but the narrative says the very opposite.)

And even further on there towered aloft before Zerubbabel, the leader of the building, a great mountain; gigantic difficulties and hindrances arose between the powerlessness of the present position of Zerubbabel and the completion of the building of the Temple, which had it is true been begun, but was impeded. This mountain God has made into a plain, and qualified Zerubbabel to bring forth the top and key-stone (האבן הראשׁה) out of its past concealment, and thus to complete the building, which is now consecrated amidst a loud outburst of incessant shouts of joy (Zac 4:7). Psa 118:22 points back to that disheartened disdain of the small troubles beginning which was at work among the builders (Ezr 3:10) at the laying of the foundation-stone, and then further at the interruption of the buidling. That rejected (disdained) corner-stone is nevertheless become ראשׁ פּנּהּ, i.e., the head-stone of the corner (Job 38:6), which being laid upon the corner, supports and protects the stately edifice - an emblem of the power and dignity to which Israel has attained in the midst of the peoples out of deep humiliation.

In connection with this only indirect reference of the assertion to Israel we avoid the question - perplexing in connection with the direct reference to the people despised by the heathen - how can the heathen be called "the builders?" Kurtz answers: "For the building which the heathen world considers it to be its life's mission and its mission in history to rear, viz., the Babel-tower of worldly power and worldly glory, they have neither been able nor willing to make use of Israel...." But this conjunction of ideas is devoid of scriptural support and without historical reality; for the empire of the world has set just as much value, according to political relations, upon the incorporation of Israel as upon that of every other people. Further, if what is meant is Israel's own despising of the small beginning of a new ear that is dawning, it is then better explained as in connection with the reference of the declaration to Jesus the Christ in Mat 21:42-44; Mar 12:10., Act 4:11 (ὑφ ̓ ὑμῶν τῶν οἰκοδομούντων), Pe1 2:7, the builders are the chiefs and members of Israel itself, and not the heathen. From Pe1 2:6; Rom 9:33, we see how this reference to Christ is brought about, viz., by means of Isa 28:16, where Jahve says: Behold I am He who hath laid in Zion a stone, a stone of trial, a precious corner-stone of well-founded founding - whoever believeth shall not totter. In the light of this Messianic prophecy of Isaiah Psa 118:22 of our Psalm also comes to have a Messianic meaning, which is warranted by the fact, that the history of Israel is recapitulated and culminates in the history of Christ; or, according to Joh 2:19-21 (cf. Zac 6:12.), still more accurately by the fact, that He who in His state of humiliation is the despised and rejected One is become in His state of glorification the eternal glorious Temple in which dwelleth all the fulness of the Godhead bodily, and is united with humanity which has been once for all atoned for. In the joy of the church at the Temple of the body of Christ which arose after the three days of burial, the joy which is here typically expressed in the words: "From with Jahve, i.e., by the might which dwells with Him, is this come to pass, wonderful is it become (has it been carried out) in our eyes," therefore received its fulfilment. It is not נפלאת but נפלאת, like הבאת in Gen 33:11, קראת from קרא = קרה in Deu 31:29; Jer 44:23, קראת from קרא, to call, Isa 7:14. We can hear Isa 25:9 sounding through this passage, as above in Psa 118:19., Isa 26:1. The God of Israel has given this turn, so full of glory for His people, to the history.

(Note: The verse, "This is the day which the Lord hath made," etc., was, according to Chrysostom, an ancient hypophon of the church. It has a glorious history.)

He is able now to plead for more distant salvation and prosperity with all the more fervent confidence. אנּא (six times אנּה) is, as in every other instance (vid., on Psa 116:4), Milra. הושׁיעה is accented regularly on the penult., and draws the following נא towards itself by means of Dag. forte conj.; הצליחה on the other hand is Milra according to the Masora and other ancient testimonies, and נא is not dageshed, without Norzi being able to state any reason for this different accentuation. After this watchword of prayer of the thanksgiving feast, in Psa 118:26 those who receive them bless those who are coming (הבּא with Dech) in the name of Jahve, i.e., bid them welcome in His name.

The expression "from the house of Jahve," like "from the fountain of Israel" in Psa 68:27, is equivalent to, ye who belong to His house and to the church congregated around it. In the mouth of the people welcoming Jesus as the Messiah, Hoosanna' was a "God save the king" (vid., on Ps 20:10); they scattered palm branches at the same time, like the lulabs at the joyous cry of the Feast of Tabernacles, and saluted Him with the cry, "Blessed is He who cometh in the name of the Lord," as being the longed-for guest of the Feast (Mat 21:9). According to the Midrash, in Psa 118:26 it is the people of Jerusalem who thus greet the pilgrims. In the original sense of the Psalm, however, it is the body of Levites and priests above on the Temple-hill who thus receive the congregation that has come up. The many animals for sacrifice which they brought with them are enumerated in Ezr 6:17. On the ground of the fact that Jahve has proved Himself to be אל, the absolutely mighty One, by having granted light to His people, viz., loving-kindness, liberty, and joy, there then issues forth the ejaculation, "Bind the sacrifice," etc. The lxx renders συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν, which is reproduced by the Psalterium Romanum: constituite diem solemnem in confrequentationibus, as Eusebius, Theodoret, and Chrysostom (although the last waveringly) also interpret it; on the other hand, it is rendered by the psalterium Gallicum: in condensis, as Apollinaris and Jerome (in frondosis) also understand it. But much as Luther's version, which follows the latter interpretation, "Adorn the feast with green branches even to the horns of the altar," accords with our German taste, it is still untenable; for אסר cannot signify to encircle with garlands and the like, nor would it be altogether suited to חג in this signification.

(Note: Symmachus has felt this, for instead of συστήσασθε ἑορτὴν ἐν τοῖς πυκάζουσιν (in condensis) of the lxx, he renders it, transposing the notions, συνδήσατε ἐν πανηγύρει πυκάσματα. Chrysostom interprets this: στεφανώματα καὶ κλάδους ἀνάψατε τῷ ναῷ, for Montfaucon, who regards this as the version of the Sexta, is in error.)

Thus then in this instance A. Lobwasser renders it comparatively more correctly, although devoid of taste: "The Lord is great and mighty of strength who lighteneth us all; fasten your bullocks to the horns beside the altar." To the horns?! So even Hitzig and others render it. But such a "binding to" is unheard of. And can אסר עד possibly signify to bind on to anything? And what would be the object of binding them to the horns of the altar? In order that they might not run away?! Hengstenberg and von Lengerke at least disconnect the words "unto the horns of the altar" from any relation to this precautionary measure, by interpreting: until it (the animal for the festal sacrifice) is raised upon the horns of the altar and sacrificed. But how much is then imputed to these words! No indeed, חג denotes the animals for the feast-offering, and there was so vast a number of these (according to Ezra loc. cit. seven hundred and twelve) that the whole space of the court of the priests was full of them, and the binding of them consequently had to go on as far as to the horns of the altar. Ainsworth (1627) correctly renders: "unto the hornes, that is, all the Court over, untill you come even to the hornes of the altar, intending hereby many sacrifices or boughs." The meaning of the call is therefore: Bring your hecatombs and make them ready for sacrifice.

(Note: In the language of the Jewish ritual Isru-chag is become the name of the after-feast day which follows the last day of the feast. Ps 118 is the customary Psalm for the Isru-chag of all מועדים.)

The words "unto (as far as) the horns of the altar" have the principal accent. In v. 28 (cf. Exo 15:2) the festal procession replies in accordance with the character of the feast, and then the Psalm closes, in correspondence with its beginning, with a Hodu in which all voices join.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Open - O ye porters, appointed by God for this work. The gates - Of the Lord's tabernacle: where the rule of righteousness was kept and taught, and the sacrifices of righteousness were offered.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Open to me the gates - Throw open the doors of the temple, that I may enter and perform my vows unto the Lord.

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²⁰ The LORD [03068] was ready to save [03467] me: therefore we will sing my songs [05058] to the stringed instruments [05059] all the days [03117] of our life [02416] in the house [01004] of the LORD [03068].

² Open [06605] ye the gates [08179], that the righteous [06662] nation [01471] which keepeth [08104] the truth [0529] may enter in [0935].

² The LORD [03050] is my strength [05797] and song [02176], and he is become my salvation [03444]: he [02088] is my God [0410], and I will prepare him an habitation [05115]; my father's [01] God [0430], and I will exalt [07311] him.

¹⁷ And offered [07127] at the dedication [02597] of this [01836] house [01005] of God [0426] an hundred [03969] bullocks [08450], two hundred [03969] rams [01798], four [0703] hundred [03969] lambs [0563]; and for a sin offering [02402] [02409] for [05922] all [03606] Israel [03479], twelve [08648] [06236] he [06841] goats [05796], according to the number [04510] of the tribes [07625] of Israel [03479].

²⁶ Blessed [01288] be he that cometh [0935] in the name [08034] of the LORD [03068]: we have blessed [01288] you out of the house [01004] of the LORD [03068].

⁹ And [1161] the multitudes [3793] that went before [4254], and [2532] that followed [190], cried [2896], saying [3004], Hosanna [5614] to the Son [5207] of David [1138]: Blessed [2127] is he that cometh [2064] in [1722] the name [3686] of the Lord [2962]; Hosanna [5614] in [1722] the highest [5310].

²⁷ There is little [06810] Benjamin [01144] with their ruler [07287], the princes [08269] of Judah [03063] and their council [07277], the princes [08269] of Zebulun [02074], and the princes [08269] of Naphtali [05321].

²⁶ Blessed [01288] be he that cometh [0935] in the name [08034] of the LORD [03068]: we have blessed [01288] you out of the house [01004] of the LORD [03068].

⁴ Then called [07121] I upon the name [08034] of the LORD [03068]; O LORD [03068], I beseech [0577] thee, deliver [04422] my soul [05315].

¹ In that day [03117] shall this song [07892] be sung [07891] in the land [0776] of Judah [03063]; We have a strong [05797] city [05892]; salvation [03444] will God appoint [07896] for walls [02346] and bulwarks [02426].

¹⁹ Open [06605] to me the gates [08179] of righteousness [06664]: I will go [0935] into them, and I will praise [03034] the LORD [03050]:

⁹ And it shall be said [0559] in that day [03117], Lo, this is our God [0430]; we have waited [06960] for him, and he will save [03467] us: this is the LORD [03068]; we have waited [06960] for him, we will be glad [01523] and rejoice [08055] in his salvation [03444].

¹⁴ Therefore the Lord [0136] himself shall give [05414] you a sign [0226]; Behold, a virgin [05959] shall conceive [02030], and bear [03205] a son [01121], and shall call [07121] his name [08034] Immanuel [06005] [0410].

²³ Because [06440] [0834] ye have burned incense [06999], and because ye have sinned [02398] against the LORD [03068], and have not obeyed [08085] the voice [06963] of the LORD [03068], nor walked [01980] in his law [08451], nor in his statutes [02708], nor in his testimonies [05715]; therefore this evil [07451] is happened [07122] unto you, as at this day [03117].

²⁹ For I know [03045] that after [0310] my death [04194] ye will utterly [07843] corrupt [07843] yourselves, and turn aside [05493] from the way [01870] which I have commanded [06680] you; and evil [07451] will befall [07122] you in the latter [0319] days [03117]; because ye will do [06213] evil [07451] in the sight [05869] of the LORD [03068], to provoke him to anger [03707] through the work [04639] of your hands [03027].

¹¹ Take [03947], I pray thee, my blessing [01293] that is brought [0935] to thee; because God [0430] hath dealt graciously with me [02603], and because [03605] I have [03426] enough [03605]. And he urged [06484] him, and he took [03947] it.

¹² And speak [0559] unto him, saying [0559], Thus speaketh [0559] the LORD [03068] of hosts [06635], saying [0559], Behold the man [0376] whose name [08034] is The BRANCH [06780]; and he shall grow up [06779] out of his place, and he shall build [01129] the temple [01964] of the LORD [03068]:

¹⁹ Jesus [2424] answered [611] and [2532] said [2036] unto them [846], Destroy [3089] this [5126] temple [3485], and [2532] in [1722] three [5140] days [2250] I will raise [1453] it [846] up [1453].
²⁰ Then [3767] said [2036] the Jews [2453], Forty [5062] and [2532] six [1803] years [2094] was [3618] this [3778] temple [3485] in building [3618], and [2532] wilt [1453] thou [4771] rear [1453] it [846] up [1453] in [1722] three [5140] days [2250]?
²¹ But [1161] he [1565] spake [3004] of [4012] the temple [3485] of his [846] body [4983].

²² The stone [068] which the builders [01129] refused [03988] is become the head [07218] stone of the corner [06438].

¹⁶ Therefore thus saith [0559] the Lord [0136] GOD [03069], Behold, I lay [03245] in Zion [06726] for a foundation a stone [068], a tried [0976] stone [068], a precious [03368] corner [06438] stone, a sure [03245] foundation [04143]: he that believeth [0539] shall not make haste [02363].

³³ As [2531] it is written [1125], Behold [2400], I lay [5087] in [1722] Sion [4622] a stumblingstone [3037] [4348] and [2532] rock [4073] of offence [4625]: and [2532] whosoever [3956] believeth [4100] on [1909] him [846] shall [2617] not [3756] be ashamed [2617].

⁶ Wherefore [1352] also [2532] it is contained [4023] in [1722] the scripture [1124], Behold [2400], I lay [5087] in [1722] Sion [4622] a chief corner [204] stone [3037], elect [1588], precious [1784]: and [2532] he that believeth [4100] on [1909] him [846] shall [2617] not be [3364] confounded [2617].

⁷ Unto you [5213] therefore [3767] which [3588] believe [4100] he is precious [5092]: but [1161] unto them which be disobedient [544], the stone [3037] which [3739] the builders [3618] disallowed [593], the same [3778] is made [1096] [1519] the head [2776] of the corner [1137],

¹¹ This [3778] is [2076] the stone [3037] which [3588] was set at nought [1848] of [5259] you [5216] builders [3618], which [3588] is become [1096] the head [2776] of [1519] the corner [1137].

¹⁰ And have ye [314] not [3761] read [314] this [5026] scripture [1124]; The stone [3037] which [3739] the builders [3618] rejected [593] is [3778] [1096] become [1519] the head [2776] of the corner [1137]:

⁴² Jesus [2424] saith [3004] unto them [846], Did ye [314] never [3763] read [314] in [1722] the scriptures [1124], The stone [3037] which [3739] the builders [3618] rejected [593], the same [3778] is become [1096] [1519] the head [2776] of the corner [1137]: this [3778] is [3844] the Lord's [2962] doing [1096], and [2532] it is [2076] marvellous [2298] in [1722] our [2257] eyes [3788]?
⁴³ Therefore [1223] [5124] say I [3004] unto you [5213], [3754] The kingdom [932] of God [2316] shall be taken [142] from [575] you [5216], and [2532] given [1325] to a nation [1484] bringing forth [4160] the fruits [2590] thereof [846].
⁴⁴ And [2532] whosoever shall fall [4098] on [1909] this [5126] stone [3037] shall be broken [4917]: but [1161] on [1909] whomsoever [3739] [302] it shall fall [4098], it will grind [3039] him [846] to powder [3039].

⁶ Whereupon are the foundations [0134] thereof fastened [02883]? or who laid [03384] the corner [06438] stone [068] thereof;

¹⁰ And when the builders [01129] laid the foundation [03245] of the temple [01964] of the LORD [03068], they set [05975] the priests [03548] in their apparel [03847] with trumpets [02689], and the Levites [03881] the sons [01121] of Asaph [0623] with cymbals [04700], to praise [01984] the LORD [03068], after the ordinance [03027] of David [01732] king [04428] of Israel [03478].

²² The stone [068] which the builders [01129] refused [03988] is become the head [07218] stone of the corner [06438].

⁷ Who art thou, O great [01419] mountain [02022]? before [06440] Zerubbabel [02216] thou shalt become a plain [04334]: and he shall bring forth [03318] the headstone [068] [07222] thereof with shoutings [08663], crying, Grace [02580], grace [02580] unto it.

¹² But many [07227] of the priests [03548] and Levites [03881] and chief [07218] of the fathers [01], who were ancient men [02205], that had seen [07200] the first [07223] house [01004], when the foundation [03245] of this house [01004] was laid [03245] before their eyes [05869], wept [01058] with a loud [01419] voice [06963]; and many [07227] shouted [08643] aloud [07311] for joy [08057]:

¹⁹ Open [06605] to me the gates [08179] of righteousness [06664]: I will go [0935] into them, and I will praise [03034] the LORD [03050]: