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Selected Verse: Psalms 133:1 - Strong Concordance

Verse	Translation	Text
Ps 133:1	Strong Concordance	A Song [07892] of degrees [04609] of David [01732]. Behold, how good [02896] and how pleasant [05273] it is for brethren [0251] to dwell [03427] together [03162] in unity [03162]!
	King James	A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity!

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The blessings of fraternal unity. (Psa 133:1-3) As the fragrant oil is refreshing, so this affords delight. The holy anointing oil for the high priest was olive oil mixed with four of the best spices (Exo 30:22, Exo 30:25, Exo 30:30). Its rich profusion typified the abundance of the Spirit's graces. As the copious dew, such as fell on Hermon, falls in fertilizing power on the mountains of Zion, so this unity is fruitful in good works.

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

The blessings of fraternal unity. (Psa 133:1-3)

As the fragrant oil is refreshing, so this affords delight. The holy anointing oil for the high priest was olive oil mixed with four of the best spices (Exo 30:22, Exo 30:25, Exo 30:30). Its rich profusion typified the abundance of the Spirit's graces. As the copious dew, such as fell on Hermon, falls in fertilizing power on the mountains of Zion, so this unity is fruitful in good works.

Notes on the Bible, by Albert Barnes, [1834]
Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination. How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad. And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Sol 7:6; of a friend, Sa2 1:26; of a place, Gen 49:15; of words, Pro 15:26; of beauty or glory, as of Yahweh, Psa 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love. For brethren to dwell together in unity - Margin, even together. Hebrew, "The dwelling of brethren also together." Perhaps the idea in the word "also" may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked (1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Mat 23:8. (2) There is a special fitness that they should be united, or dwell in unity. (3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the "goodness," the "pleasantness" of obvious fitness and propriety in their dwelling together in unity. (4) Their unity is adapted to produce an important influence on the world, Joh 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour's dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord's table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his "uncovenanted mercies."

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

Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination.

How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad.

And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Sol 7:6; of a friend, Sa2 1:26; of a place, Gen 49:15; of words, Pro 15:26; of beauty or glory, as of Yahweh, Psa 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love.

For brethren to dwell together in unity - Margin, even together. Hebrew, "The dwelling of brethren also together." Perhaps the idea in the word "also" may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked

(1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Mat 23:8.

(2) There is a special fitness that they should be united, or dwell in unity.

(3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the "goodness," the "pleasantness" of obvious fitness and propriety in their dwelling together in unity.

(4) Their unity is adapted to produce an important influence on the world, Joh 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour's dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord's table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his "uncovenanted mercies."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In this Psalm, says Hengstenberg, "David brings to the consciousness of the church the glory of the fellowship of the saints, that had so long been wanting, the restoration of which had begun with the setting up of the Ark in Zion." The Psalm, in fact, does not speak of the termination of the dispersion, but of the uniting of the people of all parts of the land for the purpose of divine worship in the one place of the sanctuary; and, as in the case of Psa 122:1-9, its counterpart, occasions can be found in the history of David adapted to the לדוד of the inscription. But the language witnesses against David; for the construction of שׁ with the participle, as שׁיּרד, qui descendit (cf. Psa 135:2, שׁעמדים, qui stant), is unknown in the usage of the language prior to the Exile. Moreover the inscription לדוד is wanting in the lxx Cod. Vat. and the Targum; and the Psalm may only have been so inscribed because it entirely breathes David's spirit, and is as though it had sprung out of his love for Jonathan. With גּם the assertion passes on from the community of nature and sentiment which the word "brethren" expresses to the outward active manifestation and realization that correspond to it: good and delightful (Psa 135:3) it is when brethren united by blood and heart also (corresponding to this their brotherly nature) dwell together - a blessed joy which Israel has enjoyed during the three great Feasts, although only for a brief period (vid., Psa 122:1-9). Because the high priest, in whom the priestly mediatorial office culminates, is the chief personage in the celebration of the feast, the nature and value of that local reunion is first of all expressed by a metaphor taken from him. שׁמן הטּוב is the oil for anointing described in Exo 30:22-33, which consisted of a mixture of oil and aromatic spices strictly forbidden to be used in common life. The sons of Aaron were only sprinkled with this anointing oil; but Aaron was expressly anointed with it, inasmuch as Moses poured it upon his head; hence he is called par excellence "the anointed priest" (הכּהן המּשׁיה), whilst the other priests are only "anointed" (משׁחים, Num 3:3) in so far as their garments, like Aaron's, were also sprinkled with the oil (together with the blood of the ram of consecration), Lev 8:12, Lev 8:30. In the time of the second Temple, to which the holy oil of anointing was wanting, the installation into the office of high priest took place by his being invested in the pontifical robes. The poet, however, when he calls the high priest as such Aaron, has the high-priesthood in all the fulness of its divine consecration (Lev 21:10) before his eyes. Two drops of the holy oil of anointing, says a Haggada, remained for ever hanging on the beard of Aaron like two pearls, as an emblem of atonement and of peace. In the act of the anointing itself the precious oil freely poured out ran gently down upon his beard, which in accordance with Lev 21:5 was unshortened. In that part of the Tra which describes the robe of the high priest, שׁוּלי is its hems, פּי ראשׁו, or even absolutely פּה, the opening for the head, or the collar, by means of which the sleeveless garment was put on, and שׂפה the binding, the embroidery, the border of this collar (vid., Exo 28:32; Exo 39:23; cf. Job 30:18, פּי כתנתּי, the collar of my shirt). פּי must apparently be understood according to these passages of the Tra, as also the appellation מדּות (only here for מדּים, מּדּים), beginning with Lev 6:3, denotes the whole vestment of the high priest, yet without more exact distinction. But the Targum translates פּי with אמרא (ora = fimbria) - a word which is related to אמּרא, agnus, like ᾤα to ὄΐς. This ᾤα is used both of the upper and lower edge of a garment. Accordingly Appolinaris and the Latin versions understand the ἐπὶ τὴν ὤαν of the lxx of the hem (in oram vestimenti); Theodoret, on the other hand, understands it to mean the upper edging: ὤαν ἐκάλεσεν ὃ καλοῦμεν περιτραχήλιον, τοῦτο δὲ καὶ ὁ Ἀκύλας στόμα ἐνδυμάτων εἴρηκε. So also De Sacy: sur le bord de son vtement, c'est--dire, sur le haut de ses habits pontificaux. The decision of the question depends upon the aim of this and the following figure in Psa 133:3. If we compare the two figures, we find that the point of the comparison is the uniting power of brotherly feeling, as that which unites in heart and soul those who are most distant from one another locally, and also brings them together in outward circumstance. If this is the point of the comparison, then Aaron's beard and the hem of his garments stand just as diametrically opposed to one another as the dew of Hermon and the mountains of Zion. פּי is not the collar above, which gives no advance, much less the antithesis of two extremes, but the hem at the bottom (cf. שׂפה, Exo 26:4, of the edge of a curtain). It is also clear that שׁיּרד cannot now refer to the beard of Aaron, either as flowing down over the upper border of his robe, or as flowing down upon its hem; it must refer to the oil, for peaceable love that brings the most widely separated together is likened to the oil. This reference is also more appropriate to the style of the onward movement of the gradual Psalms, and is confirmed by Psa 133:3, where it refers to the dew, which takes the place of the oil in the other metaphor. When brethren united in harmonious love also meet together in one place, as is the case in Israel at the great Feasts, it is as when the holy, precious chrism, breathing forth the blended odour of many spices, upon the head of Aaron trickles down upon his beard, and from thence to the extreme end of his vestment. It becomes thoroughly perceptible, and also outwardly visible, that Israel, far and near, is pervaded by one spirit and bound together in unity of spirit. This uniting spirit of brotherly love is now symbolised also by the dew of Hermon, which descends in drops upon the mountains of Zion. "What we read in the 133rd Psalm of the dew of Hermon descending upon the mountains of Zion," says Van de Velde in his Travels (Bd. i. S. 97), "is now become quite clear to me. Here, as I sat at the foot of Hermon, I understood how the water-drops which rose from its forest-mantled heights, and out of the highest ravines, which are filled the whole year round with snow, after the sun's rays have attenuated them and moistened the atmosphere with them, descend at evening-time as a heavy dew upon the lower mountains which lie round about as its spurs. One ought to have seen Hermon with its white-golden crown glistening aloft in the blue sky, in order to be able rightly to understand the figure. Nowhere in the whole country is so heavy a dew perceptible as in the districts near to Hermon." To this dew the poet likens brotherly love. This is as the dew of Hermon: of such pristine freshness and thus refreshing, possessing such pristine power and thus quickening, thus born from above (Psa 110:3), and in fact like the dew of Hermon which comes down upon the mountains of Zion - a feature in the picture which is taken from the natural reality; for an abundant dew, when warm days have preceded, might very well be diverted to Jerusalem by the operation of the cold current of air sweeping down from the north over Hermon. We know, indeed, from our own experience how far off a cold air coming from the Alps is perceptible and produces its effects. The figure of the poet is therefore as true to nature as it is beautiful. When brethren bound together in love also meet together in one place, and in fact when brethren out of the north unite with brethren in the south in Jerusalem, the city which is the mother of all, at the great Feasts, it is as when the dew of Mount Hermon, which is covered with deep, almost eternal snow, (Note: A Haraunitish poem in Wetzstein's Lieder-Sammlungen begins: Arab. - - 'l-bâriḥat habbat ‛lynâ šarârt mn ‛âliya 'l-ṯlj, "Yesterday there blew across to me a spark from the lofty snow-mountain (the Hermon)," on which the commentator dictated to him the remark, that Arab. šarârt, the glowing spark, is either the snow-capped summit of the mountain glowing in the morning sun or a burning cold breath of air, for one says in everyday life Arab. 'l-ṣaqa‛ yaḥriq, the frost burns [vid. note to Psa 121:6].) descends upon the bare, unfruitful - and therefore longing for such quickening - mountains round about Zion. In Jerusalem must love and all that is good meet. For there (שׁם as in Psa 132:17) hath Jahve commanded (צוּה as in Lev 25:21, cf. Psa 42:9; Psa 68:29) the blessing, i.e., there allotted to the blessing its rendezvous and its place of issue. את־הבּרכה is appositionally explained by חיּים: life is the substance and goal of the blessing, the possession of all possessions, the blessing of all blessings. The closing words עד־העולם (cf. Psa 28:9) belong to צוּה: such is God's inviolable, ever-enduring order.

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

In this Psalm, says Hengstenberg, "David brings to the consciousness of the church the glory of the fellowship of the saints, that had so long been wanting, the restoration of which had begun with the setting up of the Ark in Zion." The Psalm, in fact, does not speak of the termination of the dispersion, but of the uniting of the people of all parts of the land for the purpose of divine worship in the one place of the sanctuary; and, as in the case of Psa 122:1-9, its counterpart, occasions can be found in the history of David adapted to the לדוד of the inscription. But the language witnesses against David; for the construction of שׁ with the participle, as שׁיּרד, qui descendit (cf. Psa 135:2, שׁעמדים, qui stant), is unknown in the usage of the language prior to the Exile. Moreover the inscription לדוד is wanting in the lxx Cod. Vat. and the Targum; and the Psalm may only have been so inscribed because it entirely breathes David's spirit, and is as though it had sprung out of his love for Jonathan.

With גּם the assertion passes on from the community of nature and sentiment which the word "brethren" expresses to the outward active manifestation and realization that correspond to it: good and delightful (Psa 135:3) it is when brethren united by blood and heart also (corresponding to this their brotherly nature) dwell together - a blessed joy which Israel has enjoyed during the three great Feasts, although only for a brief period (vid., Psa 122:1-9). Because the high priest, in whom the priestly mediatorial office culminates, is the chief personage in the celebration of the feast, the nature and value of that local reunion is first of all expressed by a metaphor taken from him. שׁמן הטּוב is the oil for anointing described in Exo 30:22-33, which consisted of a mixture of oil and aromatic spices strictly forbidden to be used in common life. The sons of Aaron were only sprinkled with this anointing oil; but Aaron was expressly anointed with it, inasmuch as Moses poured it upon his head; hence he is called par excellence "the anointed priest" (הכּהן המּשׁיה), whilst the other priests are only "anointed" (משׁחים, Num 3:3) in so far as their garments, like Aaron's, were also sprinkled with the oil (together with the blood of the ram of consecration), Lev 8:12, Lev 8:30. In the time of the second Temple, to which the holy oil of anointing was wanting, the installation into the office of high priest took place by his being invested in the pontifical robes. The poet, however, when he calls the high priest as such Aaron, has the high-priesthood in all the fulness of its divine consecration (Lev 21:10) before his eyes. Two drops of the holy oil of anointing, says a Haggada, remained for ever hanging on the beard of Aaron like two pearls, as an emblem of atonement and of peace. In the act of the anointing itself the precious oil freely poured out ran gently down upon his beard, which in accordance with Lev 21:5 was unshortened.

In that part of the Tra which describes the robe of the high priest, שׁוּלי is its hems, פּי ראשׁו, or even absolutely פּה, the opening for the head, or the collar, by means of which the sleeveless garment was put on, and שׂפה the binding, the embroidery, the border of this collar (vid., Exo 28:32; Exo 39:23; cf. Job 30:18, פּי כתנתּי, the collar of my shirt). פּי must apparently be understood according to these passages of the Tra, as also the appellation מדּות (only here for מדּים, מּדּים), beginning with Lev 6:3, denotes the whole vestment of the high priest, yet without more exact distinction. But the Targum translates פּי with אמרא (ora = fimbria) - a word which is related to אמּרא, agnus, like ᾤα to ὄΐς. This ᾤα is used both of the upper and lower edge of a garment. Accordingly Appolinaris and the Latin versions understand the ἐπὶ τὴν ὤαν of the lxx of the hem (in oram vestimenti); Theodoret, on the other hand, understands it to mean the upper edging: ὤαν ἐκάλεσεν ὃ καλοῦμεν περιτραχήλιον, τοῦτο δὲ καὶ ὁ Ἀκύλας στόμα ἐνδυμάτων εἴρηκε. So also De Sacy: sur le bord de son vtement, c'est--dire, sur le haut de ses habits pontificaux. The decision of the question depends upon the aim of this and the following figure in Psa 133:3. If we compare the two figures, we find that the point of the comparison is the uniting power of brotherly feeling, as that which unites in heart and soul those who are most distant from one another locally, and also brings them together in outward circumstance. If this is the point of the comparison, then Aaron's beard and the hem of his garments stand just as diametrically opposed to one another as the dew of Hermon and the mountains of Zion. פּי is not the collar above, which gives no advance, much less the antithesis of two extremes, but the hem at the bottom (cf. שׂפה, Exo 26:4, of the edge of a curtain). It is also clear that שׁיּרד cannot now refer to the beard of Aaron, either as flowing down over the upper border of his robe, or as flowing down upon its hem; it must refer to the oil, for peaceable love that brings the most widely separated together is likened to the oil. This reference is also more appropriate to the style of the onward movement of the gradual Psalms, and is confirmed by Psa 133:3, where it refers to the dew, which takes the place of the oil in the other metaphor. When brethren united in harmonious love also meet together in one place, as is the case in Israel at the great Feasts, it is as when the holy, precious chrism, breathing forth the blended odour of many spices, upon the head of Aaron trickles down upon his beard, and from thence to the extreme end of his vestment. It becomes thoroughly perceptible, and also outwardly visible, that Israel, far and near, is pervaded by one spirit and bound together in unity of spirit.

This uniting spirit of brotherly love is now symbolised also by the dew of Hermon, which descends in drops upon the mountains of Zion. "What we read in the 133rd Psalm of the dew of Hermon descending upon the mountains of Zion," says Van de Velde in his Travels (Bd. i. S. 97), "is now become quite clear to me. Here, as I sat at the foot of Hermon, I understood how the water-drops which rose from its forest-mantled heights, and out of the highest ravines, which are filled the whole year round with snow, after the sun's rays have attenuated them and moistened the atmosphere with them, descend at evening-time as a heavy dew upon the lower mountains which lie round about as its spurs. One ought to have seen Hermon with its white-golden crown glistening aloft in the blue sky, in order to be able rightly to understand the figure. Nowhere in the whole country is so heavy a dew perceptible as in the districts near to Hermon." To this dew the poet likens brotherly love. This is as the dew of Hermon: of such pristine freshness and thus refreshing, possessing such pristine power and thus quickening, thus born from above (Psa 110:3), and in fact like the dew of Hermon which comes down upon the mountains of Zion - a feature in the picture which is taken from the natural reality; for an abundant dew, when warm days have preceded, might very well be diverted to Jerusalem by the operation of the cold current of air sweeping down from the north over Hermon. We know, indeed, from our own experience how far off a cold air coming from the Alps is perceptible and produces its effects. The figure of the poet is therefore as true to nature as it is beautiful. When brethren bound together in love also meet together in one place, and in fact when brethren out of the north unite with brethren in the south in Jerusalem, the city which is the mother of all, at the great Feasts, it is as when the dew of Mount Hermon, which is covered with deep, almost eternal snow,

(Note: A Haraunitish poem in Wetzstein's Lieder-Sammlungen begins: Arab. - - 'l-bâriḥat habbat ‛lynâ šarârt mn ‛âliya 'l-ṯlj, "Yesterday there blew across to me a spark

from the lofty snow-mountain (the Hermon)," on which the commentator dictated to him the remark, that Arab. šarârt, the glowing spark, is either the snow-capped summit of the mountain glowing in the morning sun or a burning cold breath of air, for one says in everyday life Arab. 'l-ṣaqa‛ yaḥriq, the frost burns [vid. note to Psa 121:6].)

descends upon the bare, unfruitful - and therefore longing for such quickening - mountains round about Zion. In Jerusalem must love and all that is good meet. For there (שׁם as in Psa 132:17) hath Jahve commanded (צוּה as in Lev 25:21, cf. Psa 42:9; Psa 68:29) the blessing, i.e., there allotted to the blessing its rendezvous and its place of issue. את־הבּרכה is appositionally explained by חיּים: life is the substance and goal of the blessing, the possession of all possessions, the blessing of all blessings. The closing words עד־העולם (cf. Psa 28:9) belong to צוּה: such is God's inviolable, ever-enduring order.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Behold, how good and how pleasant - Unity is, according to this scripture, a good thing and a pleasant; and especially among brethren - members of the same family, of the same Christian community, and of the same nation. And why not among the great family of mankind? On the other hand, disunion is bad and hateful. The former is from heaven; the latter, from hell.

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³⁰ And thou shalt anoint [04886] Aaron [0175] and his sons [01121], and consecrate [06942] them, that they may minister unto me in the priest's office [03547].

²⁵ And thou shalt make [06213] it an oil [08081] of holy [06944] ointment [04888], an ointment [07545] compound [04842] after the art [04639] of the apothecary [07543]: it shall be an holy [06944] anointing [04888] oil [08081].

²² Moreover the LORD [03068] spake [01696] unto Moses [04872], saying [0559],

¹ A Song [07892] of degrees [04609] of David [01732]. Behold, how good [02896] and how pleasant [05273] it is for brethren [0251] to dwell [03427] together [03162] in unity [03162]!
² It is like the precious [02896] ointment [08081] upon the head [07218], that ran down [03381] upon the beard [02206], even Aaron's [0175] beard [02206]: that went down [03381] to the skirts [06310] of his garments [04060];
³ As the dew [02919] of Hermon [02768], and as the dew that descended [03381] upon the mountains [02042] of Zion [06726]: for there the LORD [03068] commanded [06680] the blessing [01293], even life [02416] for evermore [05769].

²¹ That [2443] they all [3956] may be [5600] one [1520]; as [2531] thou [4771], Father [3962], art in [1722] me [1698], and I [2504] in [1722] thee [4671], that [2443] they [846] also [2532] may be [5600] one [1520] in [1722] us [2254]: that [2443] the world [2889] may believe [4100] that [3754] thou [4771] hast sent [649] me [3165].

⁸ But [1161] be [2564] not [3361] ye [5210] called [2564] Rabbi [4461]: for [1063] one [1520] is [2076] your [5216] Master [2519], even Christ [5547]; and [1161] all [3956] ye [5210] are [2075] brethren [80].

⁴ One [0259] thing have I desired [07592] of the LORD [03068], that will I seek [01245] after; that I may dwell [03427] in the house [01004] of the LORD [03068] all the days [03117] of my life [02416], to behold [02372] the beauty [05278] of the LORD [03068], and to enquire [01239] in his temple [01964].

²⁶ The thoughts [04284] of the wicked [07451] are an abomination [08441] to the LORD [03068]: but the words of the pure [02889] are pleasant [05278] words [0561].

¹⁵ And he saw [07200] that rest [04496] was good [02896], and the land [0776] that it was pleasant [05276]; and bowed [05186] his shoulder [07926] to bear [05445], and became a servant [05647] unto tribute [04522].

²⁶ I am distressed [06887] for thee, my brother [0251] Jonathan [03083]: very [03966] pleasant [05276] hast thou been unto me: thy love [0160] to me was wonderful [06381], passing the love [0160] of women [0802].

⁶ How fair [03302] and how pleasant [05276] art thou, O love [0160], for delights [08588]!

⁹ Save [03467] thy people [05971], and bless [01288] thine inheritance [05159]: feed [07462] them also, and lift them up [05375] for ever [05769].

²⁹ Because of thy temple [01964] at Jerusalem [03389] shall kings [04428] bring [02986] presents [07862] unto thee.

⁹ I will say [0559] unto God [0410] my rock [05553], Why hast thou forgotten [07911] me? why go [03212] I mourning [06937] because of the oppression [03906] of the enemy [0341]?

²¹ Then I will command [06680] my blessing [01293] upon you in the sixth [08345] year [08141], and it shall bring forth [06213] fruit [08393] for three [07969] years [08141].

¹⁷ There will I make [06779] the horn [07161] of David [01732] to bud [06779]: I have ordained [06186] a lamp [05216] for mine anointed [04899].

⁶ The sun [08121] shall not smite [05221] thee by day [03119], nor the moon [03394] by night [03915].

³ Thy people [05971] shall be willing [05071] in the day [03117] of thy power [02428], in the beauties [01926] of holiness [06944] from the womb [07358] of the morning [04891]: thou hast the dew [02919] of thy youth [03208].

³ As the dew [02919] of Hermon [02768], and as the dew that descended [03381] upon the mountains [02042] of Zion [06726]: for there the LORD [03068] commanded [06680] the blessing [01293], even life [02416] for evermore [05769].

⁴ And thou shalt make [06213] loops [03924] of blue [08504] upon the edge [08193] of the one [0259] curtain [03407] from the selvedge [07098] in the coupling [02279]; and likewise shalt thou make [06213] in the uttermost [07020] edge [08193] of another curtain [03407], in the coupling [04225] of the second [08145].

³ Or have found [04672] that which was lost [09], and lieth [03584] concerning it, and sweareth [07650] falsely [08267]; in any [0259] of all these that a man [0120] doeth [06213], sinning [02398] therein [02007]:

¹⁸ By the great [07230] force [03581] of my disease is my garment [03830] changed [02664]: it bindeth me about [0247] as the collar [06310] of my coat [03801].

²³ And there was an hole [06310] in the midst [08432] of the robe [04598], as the hole [06310] of an habergeon [08473], with a band [08193] round about [05439] the hole [06310], that it should not rend [07167].

³² And there shall be an hole [06310] in the top [07218] of it, in the midst [08432] thereof: it shall have a binding [08193] of woven [0707] work [04639] round about [05439] the hole [06310] of it, as it were the hole [06310] of an habergeon [08473], that it be not rent [07167].

⁵ They shall not make [07139] baldness [07144] upon their head [07218], neither shall they shave off [01548] the corner [06285] of their beard [02206], nor make [08295] any cuttings [08296] in their flesh [01320].

¹⁰ And he that is the high [01419] priest [03548] among his brethren [0251], upon whose head [07218] the anointing [04888] oil [08081] was poured [03332], and that is consecrated [04390] [03027] to put [03847] on the garments [0899], shall not uncover [06544] his head [07218], nor rend [06533] his clothes [0899];

³⁰ And Moses [04872] took [03947] of the anointing [04888] oil [08081], and of the blood [01818] which was upon the altar [04196], and sprinkled [05137] it upon Aaron [0175], and upon his garments [0899], and upon his sons [01121], and upon his sons [01121]' garments [0899] with him; and sanctified [06942] Aaron [0175], and his garments [0899], and his sons [01121], and his sons [01121]' garments [0899] with him.

¹² And he poured [03332] of the anointing [04888] oil [08081] upon Aaron's [0175] head [07218], and anointed [04886] him, to sanctify [06942] him.

³ These are the names [08034] of the sons [01121] of Aaron [0175], the priests [03548] which were anointed [04886], whom he consecrated [04390] [03027] to minister in the priest's office [03547].

²² Moreover the LORD [03068] spake [01696] unto Moses [04872], saying [0559],
²³ Take [03947] thou also unto thee principal [07218] spices [01314], of pure [01865] myrrh [04753] five [02568] hundred [03967] shekels, and of sweet [01314] cinnamon [07076] half [04276] so much [04276], even two hundred [03967] and fifty [02572] shekels, and of sweet [01314] calamus [07070] two hundred [03967] and fifty [02572] shekels,
²⁴ And of cassia [06916] five [02568] hundred [03967] shekels, after the shekel [08255] of the sanctuary [06944], and of oil [08081] olive [02132] an hin [01969]:
²⁵ And thou shalt make [06213] it an oil [08081] of holy [06944] ointment [04888], an ointment [07545] compound [04842] after the art [04639] of the apothecary [07543]: it shall be an holy [06944] anointing [04888] oil [08081].
²⁶ And thou shalt anoint [04886] the tabernacle [0168] of the congregation [04150] therewith, and the ark [0727] of the testimony [05715],
²⁷ And the table [07979] and all his vessels [03627], and the candlestick [04501] and his vessels [03627], and the altar [04196] of incense [07004],
²⁸ And the altar [04196] of burnt offering [05930] with all his vessels [03627], and the laver [03595] and his foot [03653].
²⁹ And thou shalt sanctify [06942] them, that they may be most [06944] holy [06944]: whatsoever toucheth [05060] them shall be holy [06942].
³⁰ And thou shalt anoint [04886] Aaron [0175] and his sons [01121], and consecrate [06942] them, that they may minister unto me in the priest's office [03547].
³¹ And thou shalt speak [01696] unto the children [01121] of Israel [03478], saying [0559], This shall be an holy [06944] anointing [04888] oil [08081] unto me throughout your generations [01755].
³² Upon man's [0120] flesh [01320] shall it not be poured [03251], neither shall ye make [06213] any other like it, after the composition [04971] of it: it is holy [06944], and it shall be holy [06944] unto you.
³³ Whosoever [0834] [0376] compoundeth [07543] any like it, or whosoever putteth [05414] any of it upon a stranger [02114], shall even be cut [03772] off from his people [05971].

¹ A Song [07892] of degrees [04609] of David [01732]. I was glad [08055] when they said [0559] unto me, Let us go [03212] into the house [01004] of the LORD [03068].
² Our feet [07272] shall stand [05975] within thy gates [08179], O Jerusalem [03389].
³ Jerusalem [03389] is builded [01129] as a city [05892] that is compact [02266] together [03162]:
⁴ Whither [08033] the tribes [07626] go up [05927], the tribes [07626] of the LORD [03050], unto the testimony [05715] of Israel [03478], to give thanks [03034] unto the name [08034] of the LORD [03068].
⁵ For there are set [03427] thrones [03678] of judgment [04941], the thrones [03678] of the house [01004] of David [01732].
⁶ Pray [07592] for the peace [07965] of Jerusalem [03389]: they shall prosper [07951] that love [0157] thee.
⁷ Peace [07965] be within thy walls [02426], and prosperity [07962] within thy palaces [0759].
⁸ For my brethren [0251] and companions [07453]' sakes, I will now say [01696], Peace [07965] be within thee.
⁹ Because of the house [01004] of the LORD [03068] our God [0430] I will seek [01245] thy good [02896].

³ Praise [01984] the LORD [03050]; for the LORD [03068] is good [02896]: sing praises [02167] unto his name [08034]; for it is pleasant [05273].

² Ye that stand [05975] in the house [01004] of the LORD [03068], in the courts [02691] of the house [01004] of our God [0430],