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Selected Verse: Psalms 16:1 - Strong Concordance

Verse	Translation	Text
Ps 16:1	Strong Concordance	Michtam [04387] of David [01732]. Preserve [08104] me, O God [0410]: for in thee do I put my trust [02620].
	King James	Michtam of David. Preserve me, O God: for in thee do I put my trust.

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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]
Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Act 2:25) and Paul (Act 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Psa 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [Pe1 1:11]. (Psa 16:1-11) Preserve me, &c.--keep or watch over my interests. in thee . . . I . . . trust--as one seeking shelter from pressing danger.

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

Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Act 2:25) and Paul (Act 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Psa 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [Pe1 1:11]. (Psa 16:1-11)

Preserve me, &c.--keep or watch over my interests.

in thee . . . I . . . trust--as one seeking shelter from pressing danger.

Notes on the Bible, by Albert Barnes, [1834]
Preserve me, O God - Keep me; guard me; save me. This language implies that there was imminent danger of some kind - perhaps, as the subsequent part of the psalm would seem to indicate, danger of death. See Psa 16:8-10. The idea here is, that God was able to preserve him from the impending danger, and that he might hope he would do it. For in thee do I put my trust - That is, my hope is in thee. He had no other reliance than God; but he had confidence in him - he felt assured that there was safety there.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Michtam Michtam, "a prayer," or "meditation." See Psalms 56, 57, 59, 60. trust (See Scofield) - (Psa 2:12).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Psalm begins with a prayer that is based upon faith, the special meaning of which becomes clear from Psa 16:10 : May God preserve him (which He is able to do as being אל, the Almighty, able to do all things), who has no other refuge in which he has hidden and will hide but Him. This short introit is excepted from the parallelism; so far therefore it is monostichic, - a sigh expressing everything in few words. And the emphatic pronunciation שׁמרני shāmereni harmonises with it; for it is to be read thus, just as in Psa 86:2; Psa 119:167 shāmerah (cf. on Isa 38:14 עשׁקה), according to the express testimony of the Masora. (Note: The Masora observes גרשין בספרא ב, i.e., twice in the Psalter שׁמרה is in the imperative, the o being displaced by Gaja (Metheg) and changed into aa, vid., Baer, Torath Emeth p. 22f. In spite of this the grammarians are not agreed as to the pronunciation of the imperative and infinitive forms when so pointed. Luzzatto, like Lonzano, reads it shŏmereni.) The text of the next two verses (so it appears) needs to be improved in two respects. The reading אמרתּ as addressed to the soul (Targ.), cf. Lam 3:24., is opposed by the absence of any mention of the thing addressed. It rests upon a misconception of the defective form of writing, אמרתּ (Ges. 44, rem. 4). Hitzig and Ewald (190, d) suppose that in such cases a rejection of the final vowel, which really occurs in the language of the people, after the manner of the Aramaic (אמרת or אמרת), lies at the bottom of the form. And it does really seem as though the frequent occurrence of this defective form (ידעת = ידעתי Psa 140:13; Job 42:2, בנית = בניתי Kg1 8:48, עשׂית = עשׂיתי Eze 16:59, cf. Kg2 18:20, אמרת now pointed אמרת, with Isa 36:5) has its occasion at least in some such cutting away of the i, peculiar to the language of the common people; although, if David wrote it so, אמרת is not intended to be read otherwise than it is in Psa 31:15; Psa 140:7. (Note: Pinsker's view (Einleit. S. 100-102), who considers פּעלתּ to have sprung from פּללת as the primary form of the 1 pers. sing., from which then came פּלתּי and later still פּלתּי, is untenable according to the history of the language.) First of all David gives expression to his confession of Jahve, to whom he submits himself unconditionally, and whom he sets above everything else without exception. Since the suffix of אדני (properly domini mei = domine mi, Gen 18:3, cf. Psa 19:2), which has become mostly lost sight of in the usage of the language, now and then retains its original meaning, as it does indisputably in Psa 35:23, it is certainly to be rendered also here: "Thou art my Lord" and not "Thou art the Lord." The emphasis lies expressly on the "my." It is the unreserved and joyous feeling of dependence (more that of the little child, than of the servant), which is expressed in this first confession. For, as the second clause of the confession says: Jahve, who is his Lord, is also his benefactor, yea even his highest good. The preposition על frequently introduces that which extends beyond something else, Gen 48:22 (cf. Psa 89:8; Psa 95:3), and to this passage may be added Gen 31:50; Gen 32:12; Exo 35:22; Num 31:8; Deu 19:9; Deu 22:6, the one thing being above, or co-ordinate with, the other. So also here: "my good, i.e., whatever makes me truly happy, is not above Thee," i.e., in addition to Thee, beside Thee; according to the sense it is equivalent to out of Thee or without Thee (as the Targ., Symm., and Jerome render it), Thou alone, without exception, art my good. In connection with this rendering of the על, the בּל (poetic, and contracted from בּלי), which is unknown to the literature before David's time, presents no difficulty. As in Pro 23:7 it is short for בּל־תּהיה. Hengstenberg remarks, "Just as Thou art the Lord! is the response of the soul to the words I am the Lord thy God (Exo 20:2), so Thou only art my salvation! is the response to Thou shalt have no other gods beside Me (על־פּני)." The psalmist knows no fountain of true happiness but Jahve, in Him he possesses all, his treasure is in Heaven. Such is his confession to Jahve. But he also has those on earth to whom he makes confession. Transposing the w we read: ולקדושׁים אשׁר בּארץ המּה אדּירי כל־חפצי־בם׃ While Diestel's alteration: "to the saints, who are in his land, he makes himself glorious, and all his delight is in them," is altogether strange to this verse: the above transfer of the Waw (Note: Approved by Kamphausen and by the critic in the Liter. Blatt of the Allgem. Kirchen-Zeitung 1864 S. 107.) suffices to remove its difficulties, and that in a way quite in accordance with the connection. Now it is clear, that לקדושׁים, as has been supposed by some, is the dative governed by אמרתּי, the influence of which is thus carried forward; it is clear what is meant by the addition אשׁר בארץ, which distinguishes the object of his affection here below from the One above, who is incomparably the highest; it is clear, as to what המּה defines, whereas otherwise this purely descriptive relative clause אשׁר בּארץ המּה (which von Ortenberg transposes into אשׁר ארצה בהמּה) appears to be useless and surprises one both on account of its redundancy (since המה is superfluous, cf. e.g., Sa2 7:9; Sa2 2:18) and on account of its arrangement of the words (an arrangement, which is usual in connection with a negative construction, Deu 20:15; Ch2 8:7, cf. Gen 9:3; Eze 12:10); it is clear, in what sense אדירי alternates with קדושׁים, since it is not those who are accounted by the world as אדיריס on account of their worldly power and possessions (Psa 136:18, Ch2 23:20), but the holy, prized by him as being also glorious, partakers of higher glory and worthy of higher honour; and moreover, this corrected arrangement of the verse harmonises with the Michtam character of the Psalm. The thought thus obtained, is the thought one expected (love to God and love to His saints), and the one which one is also obliged to wring from the text as we have it, either by translating with De Welte, Maurer, Dietrich and others: "the saints who are in the land, they are the excellent in whom I have all my delight," - a Waw apodoseos, with which one could only be satisfied if it were והמּה (cf. Sa2 15:34) - or: "the saints who are in the land and the glorious-all my delight is in them." By both these interpretations, ל would be the exponent of the nom. absol. which is elsewhere detached and placed at the beginning of a sentence, and this l of reference (Ew. 310, a) is really common to every style (Num 18:8; Isa 32:1; Ecc 9:4); whereas the ל understood of the fellowship in which he stands when thus making confession to Jahve: associating myself with the saints (Hengst.), with (von Lengerke), among the saints (Hupf., Thenius), would be a preposition most liable to be misapprehended, and makes Psa 16:3 a cumbersome appendage of Psa 16:2. But if l be taken as the Lamed of reference then the elliptical construct ואדּירי, to which הארץ ought to be supplied, remains a stumbling-block not to be easily set aside. For such an isolation of the connecting form from its genitive cannot be shown to be syntactically possible in Hebrew (vid., on Kg2 9:17, Thenius, and Keil); nor are we compelled to suppose in this instance what cannot be proved elsewhere, since כל־חפצי־בם is, without any harshness, subordinate to ואדירי as a genitival notion (Ges. 116, 3). And still in connection with the reading ואדירי, both the formation of the sentence which, beginning with ל, leads one to expect an apodosis, and the relation of Psa 16:3 to Psa 16:2, according to which the central point of the declaration must lie just within כל־חפצי־בם, are opposed to this rendering of the words ואדירי כל־חפצי־כם. Thus, therefore, we come back to the above easy improvement of the text. קושׁים are those in whom the will of Jahve concerning Israel, that it should be a holy nation (Exo 19:6; Deu 7:6), has been fulfilled, viz., the living members of the ecclesia sanctorum in this world (for there is also one in the other world, Psa 89:6). Glory, δόξα, is the outward manifestation of holiness. It is ordained of God for the sanctified (cf. Rom 8:30), whose moral nobility is now for the present veiled under the menial form of the עני; and in the eyes of David they already possess it. His spiritual vision pierces through the outward form of the servant. His verdict is like the verdict of God, who is his all in all. The saints, and they only, are the excellent to him. His whole delight is centred in them, all his respect and affection is given to them. The congregation of the saints is his Chephzibah, Isa 62:4 (cf. Kg2 21:1).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Preserve me, O God: for in thee do I put my trust - On the mode of interpretation which I have hinted at above, I consider this a prayer of the man Christ Jesus on his entering on his great atoning work, particularly his passion in the garden of Gethsemane. In that passion, Jesus Christ most evidently speaks as man; and with the strictest propriety, as it was the manhood, not the Godhead, that was engaged in the suffering. שמרני shomreni, keep me - preserve, sustain, this feeble humanity, now about to bear the load of that punishment due to the whole of the human race. For in thee, חסיתי chasithi, have I hoped. No human fortitude, or animal courage, can avail in my circumstances. These are no common sufferings; they are not of a natural kind; they are not proportioned to the strength of a human body, or the energy of a human spirit; and my immaculate humanity, which is subjected to these sufferings, must be dissolved by them, if not upheld by thee, the strong God. It is worthy of remark, that our Lord here uses the term, אל El, which signifies the strong God, an expression remarkably suited to the frailty of that human nature, which was now entering upon its vicarious sufferings. It will be seen with what admirable propriety the Messiah varies the appellations of the Divine Being in this address; a circumstance which no translation without paraphrase can express.

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¹ Michtam [04387] of David [01732]. Preserve [08104] me, O God [0410]: for in thee do I put my trust [02620].
² O my soul, thou hast said [0559] unto the LORD [03068], Thou art my Lord [0136]: my goodness [02896] extendeth not to thee;
³ But to the saints [06918] that [01992] are in the earth [0776], and to the excellent [0117], in whom is all my delight [02656].
⁴ Their sorrows [06094] shall be multiplied [07235] that hasten [04116] after another [0312] god: their drink offerings [05262] of blood [01818] will I not offer [05258], nor [01077] take up [05375] their names [08034] into my lips [08193].
⁵ The LORD [03068] is the portion [04490] of mine inheritance [02506] and of my cup [03563]: thou maintainest [08551] my lot [01486].
⁶ The lines [02256] are fallen [05307] unto me in pleasant [05273] places; yea, I have a goodly [08231] heritage [05159].
⁷ I will bless [01288] the LORD [03068], who hath given me counsel [03289]: my reins [03629] also instruct [03256] me in the night seasons [03915].
⁸ I have set [07737] the LORD [03068] always [08548] before me: because he is at my right hand [03225], I shall not be moved [04131].
⁹ Therefore my heart [03820] is glad [08055], and my glory [03519] rejoiceth [01523]: my flesh [01320] also shall rest [07931] in hope [0983].
¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].
¹¹ Thou wilt shew [03045] me the path [0734] of life [02416]: in thy presence [06440] is fulness [07648] of joy [08057]; at thy right hand [03225] there are pleasures [05273] for evermore [05331].

¹¹ Searching [2045] what [1519] [5101], or [2228] what manner [4169] of time [2540] the Spirit [4151] of Christ [5547] which [3588] was in [1722] them [846] did signify [1213], when it testified beforehand [4303] the sufferings [3804] of [1519] Christ [5547], and [2532] the glory [1391] that should follow [3326] [5023].

² Looking [872] unto [1519] Jesus [2424] the author [747] and [2532] finisher [5051] of our faith [4102]; who [3739] for [473] the joy [5479] that was set before [4295] him [846] endured [5278] the cross [4716], despising [2706] the shame [152], and [5037] is set down [2523] at [1722] the right hand [1188] of the throne [2362] of God [2316].

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

³⁵ Wherefore [1352] he saith [3004] also [2532] in [1722] another [2087] psalm, Thou shalt [1325] not [3756] suffer [1325] thine [4675] Holy One [3741] to see [1492] corruption [1312].

²⁵ For [1063] David [1138] speaketh [3004] concerning [1519] him [846], I foresaw [4308] the Lord [2962] always [1223] [3956] before [1799] my [3450] face, for [3754] he is [2076] on [1537] my [3450] right hand [1188], that [3363] I should [4531] not [3363] be moved [4531]:

⁹ The writing [04385] of Hezekiah [02396] king [04428] of Judah [03063], when he had been sick [02470], and was recovered [02421] of his sickness [02483]:

⁸ I have set [07737] the LORD [03068] always [08548] before me: because he is at my right hand [03225], I shall not be moved [04131].
⁹ Therefore my heart [03820] is glad [08055], and my glory [03519] rejoiceth [01523]: my flesh [01320] also shall rest [07931] in hope [0983].
¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

¹² Kiss [05401] the Son [01248], lest he be angry [0599], and ye perish [06] from the way [01870], when his wrath [0639] is kindled [01197] but a little [04592]. Blessed [0835] are all they that put their trust [02620] in him.

¹ Manasseh [04519] was twelve [08147] [06240] years [08141] old [01121] when he began to reign [04427], and reigned [04427] fifty [02572] and five [02568] years [08141] in Jerusalem [03389]. And his mother's [0517] name [08034] was Hephzibah [02657].

⁴ Thou shalt no more be termed [0559] Forsaken [05800]; neither shall thy land [0776] any more be termed [0559] Desolate [08077]: but thou shalt be called [07121] Hephzibah [02657], and thy land [0776] Beulah [01166]: for the LORD [03068] delighteth [02654] in thee, and thy land [0776] shall be married [01166].

³⁰ Moreover [1161] whom [3739] he did predestinate [4309], them [5128] he [2564] also [2532] called [2564]: and [2532] whom [3739] he called [2564], them [5128] he [1344] also [2532] justified [1344]: and [1161] whom [3739] he justified [1344], them [5128] he [1392] also [2532] glorified [1392].

⁶ For who in the heaven [07834] can be compared [06186] unto the LORD [03068]? who among the sons [01121] of the mighty [0410] can be likened [01819] unto the LORD [03068]?

⁶ For thou art an holy [06918] people [05971] unto the LORD [03068] thy God [0430]: the LORD [03068] thy God [0430] hath chosen [0977] thee to be a special [05459] people [05971] unto himself, above all people [05971] that are upon the face [06440] of the earth [0127].

⁶ And ye shall be unto me a kingdom [04467] of priests [03548], and an holy [06918] nation [01471]. These are the words [01697] which thou shalt speak [01696] unto the children [01121] of Israel [03478].

² O my soul, thou hast said [0559] unto the LORD [03068], Thou art my Lord [0136]: my goodness [02896] extendeth not to thee;

³ But to the saints [06918] that [01992] are in the earth [0776], and to the excellent [0117], in whom is all my delight [02656].

¹⁷ And there stood [05975] a watchman [06822] on the tower [04026] in Jezreel [03157], and he spied [07200] the company [08229] of Jehu [03058] as he came [0935], and said [0559], I see [07200] a company [08229]. And Joram [03088] said [0559], Take [03947] an horseman [07395], and send [07971] to meet [07125] them, and let him say [0559], Is it peace [07965]?

² O my soul, thou hast said [0559] unto the LORD [03068], Thou art my Lord [0136]: my goodness [02896] extendeth not to thee;

³ But to the saints [06918] that [01992] are in the earth [0776], and to the excellent [0117], in whom is all my delight [02656].

⁴ For [04310] to him that is [03426] joined [02266] [0977] to all the living [02416] there is hope [0986]: for a living [02416] dog [03611] is better [02896] than a dead [04191] lion [0738].

¹ Behold, a king [04428] shall reign [04427] in righteousness [06664], and princes [08269] shall rule [08323] in judgment [04941].

⁸ And the LORD [03068] spake [01696] unto Aaron [0175], Behold, I also have given [05414] thee the charge [04931] of mine heave offerings [08641] of all the hallowed things [06944] of the children [01121] of Israel [03478]; unto thee have I given [05414] them by reason of the anointing [04888], and to thy sons [01121], by an ordinance [02706] for ever [05769].

³⁴ But if thou return [07725] to the city [05892], and say [0559] unto Absalom [053], I will be thy servant [05650], O king [04428]; as I have been thy father's [01] servant [05650] hitherto [0227], so will I now also be thy servant [05650]: then mayest thou for me defeat [06565] the counsel [06098] of Ahithophel [0302].

²⁰ And he took [03947] the captains [08269] of hundreds [03967], and the nobles [0117], and the governors [04910] of the people [05971], and all the people [05971] of the land [0776], and brought down [03381] the king [04428] from the house [01004] of the LORD [03068]: and they came [0935] through [08432] the high [05945] gate [08179] into the king's [04428] house [01004], and set [03427] the king [04428] upon the throne [03678] of the kingdom [04467].

¹⁸ And slew [02026] famous [0117] kings [04428]: for his mercy [02617] endureth for ever [05769]:

¹⁰ Say [0559] thou unto them, Thus saith [0559] the Lord [0136] GOD [03069]; This burden [04853] concerneth the prince [05387] in Jerusalem [03389], and all the house [01004] of Israel [03478] that are among [08432] them.

³ Every moving thing [07431] that liveth [02416] shall be meat [0402] for you; even as the green [03418] herb [06212] have I given [05414] you all things.

⁷ As for all the people [05971] that were left [03498] of the Hittites [02850], and the Amorites [0567], and the Perizzites [06522], and the Hivites [02340], and the Jebusites [02983], which were not of Israel [03478],

¹⁵ Thus shalt thou do [06213] unto all the cities [05892] which are very [03966] far off [07350] from thee, which [02007] are not of the cities [05892] of these nations [01471].

¹⁸ And there were three [07969] sons [01121] of Zeruiah [06870] there, Joab [03097], and Abishai [052], and Asahel [06214]: and Asahel [06214] was as light [07031] of foot [07272] as a [0259] wild [07704] roe [06643].

⁹ And I was with thee whithersoever thou wentest [01980], and have cut off [03772] all thine enemies [0341] out of thy sight [06440], and have made [06213] thee a great [01419] name [08034], like unto the name [08034] of the great [01419] men that are in the earth [0776].

² I am the LORD [03068] thy God [0430], which have brought [03318] thee out of the land [0776] of Egypt [04714], out of the house [01004] of bondage [05650].

⁷ For as he thinketh [08176] in his heart [05315], so is he: Eat [0398] and drink [08354], saith [0559] he to thee; but his heart [03820] is not with thee.

⁶ If a bird's [06833] nest [07064] chance [07122] to be before [06440] thee in the way [01870] in any tree [06086], or on the ground [0776], whether they be young ones [0667], or eggs [01000], and the dam [0517] sitting [07257] upon the young [0667], or upon the eggs [01000], thou shalt not take [03947] the dam [0517] with the young [01121]:

⁹ If thou shalt keep [08104] all these commandments [04687] to do [06213] them, which I command [06680] thee this day [03117], to love [0157] the LORD [03068] thy God [0430], and to walk [03212] ever [03117] in his ways [01870]; then shalt thou add [03254] three [07969] cities [05892] more for thee, beside these three [07969]:

⁸ And they slew [02026] the kings [04428] of Midian [04080], beside [05921] the rest of them that were slain [02491]; namely, Evi [0189], and Rekem [07552], and Zur [06698], and Hur [02354], and Reba [07254], five [02568] kings [04428] of Midian [04080]: Balaam [01109] also the son [01121] of Beor [01160] they slew [02026] with the sword [02719].

²² And they came [0935], both [05921] men [0582] and women [0802], as many as [03605] were willing [05081] hearted [03820], and brought [0935] bracelets [02397], and earrings [05141], and rings [02885], and tablets [03558], all jewels [03627] of gold [02091]: and every man [0376] that offered [05130] offered an offering [08573] of gold [02091] unto the LORD [03068].

¹² And thou saidst [0559], I will surely [03190] do thee good [03190], and make [07760] thy seed [02233] as the sand [02344] of the sea [03220], which cannot be numbered [05608] for multitude [07230].

⁵⁰ If thou shalt afflict [06031] my daughters [01323], or if thou shalt take [03947] other wives [0802] beside [05921] my daughters [01323], no man [0376] is with us; see [07200], God [0430] is witness [05707] betwixt me and thee.

³ For the LORD [03068] is a great [01419] God [0410], and a great [01419] King [04428] above all gods [0430].

⁸ O LORD [03068] God [0430] of hosts [06635], who is a strong [02626] LORD [03050] like unto thee? or to thy faithfulness [0530] round about [05439] thee?

²² Moreover I have given [05414] to thee one [0259] portion [07926] above thy brethren [0251], which I took [03947] out of the hand [03027] of the Amorite [0567] with my sword [02719] and with my bow [07198].

²³ Stir up [05782] thyself, and awake [06974] to my judgment [04941], even unto my cause [07379], my God [0430] and my Lord [0136].

² Day [03117] unto day [03117] uttereth [05042] speech [0562], and night [03915] unto night [03915] sheweth [02331] knowledge [01847].

³ And said [0559], My Lord [0136], if now I have found [04672] favour [02580] in thy sight [05869], pass not away [05674], I pray thee, from thy servant [05650]:

⁷ O GOD [03069] the Lord [0136], the strength [05797] of my salvation [03444], thou hast covered [05526] my head [07218] in the day [03117] of battle [05402].

¹⁵ My times [06256] are in thy hand [03027]: deliver [05337] me from the hand [03027] of mine enemies [0341], and from them that persecute [07291] me.

⁵ I say [0559], sayest thou, (but they are but vain [08193] words [01697]) I have counsel [06098] and strength [01369] for war [04421]: now on whom dost thou trust [0982], that thou rebellest [04775] against me?

²⁰ Thou sayest [0559], (but they are but vain [08193] words [01697],) I have counsel [06098] and strength [01369] for the war [04421]. Now on whom dost thou trust [0982], that thou rebellest [04775] against me?

⁵⁹ For thus saith [0559] the Lord [0136] GOD [03069]; I will even deal [06213] with thee as thou hast done [06213], which hast despised [0959] the oath [0423] in breaking [06565] the covenant [01285].

⁴⁸ And so return [07725] unto thee with all their heart [03824], and with all their soul [05315], in the land [0776] of their enemies [0341], which led them away captive [07617], and pray [06419] unto thee toward [01870] their land [0776], which thou gavest [05414] unto their fathers [01], the city [05892] which thou hast chosen [0977], and the house [01004] which I have built [01129] for thy name [08034]:

² I know [03045] that thou canst do [03201] every thing, and that no thought [04209] can be withholden [01219] from thee.

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

²⁴ The LORD [03068] is my portion [02506], saith [0559] my soul [05315]; therefore will I hope [03176] in him.

¹⁴ Like a crane [05483] or a swallow [05693], so did I chatter [06850]: I did mourn [01897] as a dove [03123]: mine eyes [05869] fail [01809] with looking upward [04791]: O LORD [03068], I am oppressed [06234]; undertake [06148] for me.

¹⁶⁷ My soul [05315] hath kept [08104] thy testimonies [05713]; and I love [0157] them exceedingly [03966].

² Preserve [08104] my soul [05315]; for I am holy [02623]: O thou my God [0430], save [03467] thy servant [05650] that trusteth [0982] in thee.

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].