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Selected Verse: Psalms 16:4 - Strong Concordance

Verse	Translation	Text
Ps 16:4	Strong Concordance	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].
	King James	Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.

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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]
He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.

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

He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.

Notes on the Bible, by Albert Barnes, [1834]
Their sorrows shall be multiplied - The word here rendered "sorrows - עצבוּת ‛atstsebôth - may mean either idols or sorrows. Compare Isa 48:5; Psa 139:24; Job 9:28; Psa 147:3. Some propose to render it, "Their idols are multiplied;" that is, many are the gods which others worship, while I worship one God only. So Gesenius understands it. So also the Aramaic Paraphrase renders it. But the common construction is probably the correct one, meaning that sorrow, pain, anguish, must always attend the worship of any other gods than the true God; and that therefore the psalmist would not he found among their number, or be united with them in their devotions. That hasten after another god - Prof. Alexander renders this, "Another they have purchased." Dr. Horsley, "Who betroth themselves to another." The Septuagint, "After these things they are in haste." The Latin Vulgate, "Afterward they make haste." The Hebrew word - מהר mâhar - properly means to hasten; to be quick, prompt, apt. It is twice used Exo 22:16 in the sense of "buying or endowing;" that is, procuring a wife by a price paid to her parents; but the common meaning of the word is to hasten, and this is clearly the sense here. The idea is that the persons referred to show a readiness or willingness to forsake the true God, and to render service to other gods. Their conduct shows that they do not hesitate to do this when it is proposed to them; that they embrace the first opportunity to do it. Men hesitate and delay when it is proposed to them to serve the true God; they readily embrace an opposite course - following the world and sin. Their drink-offerings of blood - It was usual to pour out a drink-offering of wine or water in the worship of idol gods, and even of the true God. Thus Jacob Gen 35:14 is said to have set up a pillar in Padan-aram, and to have "poured a drink-offering thereon." Compare Exo 29:40-41; Exo 30:9; Lev, Lev 23:13; Num 15:5. The phrase "drink-offerings of blood" would seem to imply that the blood of the animals slain in sacrifice was often mingled with the wine or water that was thus poured out in the services of the pagan gods. So Jarchi, Aben Ezra, and Michaelis suppose. It would seem, also, that the worshippers themselves drank this mingled cup. They did this when they bound themselves by a solemn oath to perform any dangerous service. DeWette. The eating, and consequently the drinking of blood, was solemnly forbidden to the Israelites (compare Gen 9:4; Lev 3:17; Lev 7:26; Lev 17:10); and the idea here is, that the psalmist had solemnly resolved that he would not partake of the abominations of the pagan, or be united with them in any way in their worship. Nor take up their names into my lips - As objects of worship. That is, I will not in any way acknowledge them as gods, or render to them the homage which is due to God. The very mention of the name of any other god than the true God was solemnly forbidden by the law of Moses Exo 23:13, "And make no mention of the name of other gods, neither let it be heard out of your mouth." So the apostle Paul says Eph 5:3, "But fornication, and all uncleanness, or covetousness, let it not once be named among you, as becometh saints." The idea in these places seems to be, that the mere mention of these things would tend to produce dangerous familiarity with them, and by such familiarity take off something of the repugnance and horror with which they should be regarded, They were, in other words, to be utterly avoided; they were never to be thought of or named; they were to be treated as though they were not. No one can safely so familiarize himself with vice as to render it a frequent subject of conversation. Pollution will flow into the heart from words which describe pollution, even when there is no intention that the use of such words should produce contamination. No one can be familiar with stories or songs of a polluted nature, and still retain a heart of purity. "The very passage of a polluted thought through the mind leaves pollution behind it." How much more is the mind polluted when the thought is dwelt upon, and when utterance is given to it in language!

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

Their sorrows shall be multiplied - The word here rendered "sorrows - עצבוּת ‛atstsebôth - may mean either idols or sorrows. Compare Isa 48:5; Psa 139:24; Job 9:28; Psa 147:3. Some propose to render it, "Their idols are multiplied;" that is, many are the gods which others worship, while I worship one God only. So Gesenius understands it. So also the Aramaic Paraphrase renders it. But the common construction is probably the correct one, meaning that sorrow, pain, anguish, must always attend the worship of any other gods than the true God; and that therefore the psalmist would not he found among their number, or be united with them in their devotions.

That hasten after another god - Prof. Alexander renders this, "Another they have purchased." Dr. Horsley, "Who betroth themselves to another." The Septuagint, "After these things they are in haste." The Latin Vulgate, "Afterward they make haste." The Hebrew word - מהר mâhar - properly means to hasten; to be quick, prompt, apt. It is twice used Exo 22:16 in the sense of "buying or endowing;" that is, procuring a wife by a price paid to her parents; but the common meaning of the word is to hasten, and this is clearly the sense here. The idea is that the persons referred to show a readiness or willingness to forsake the true God, and to render service to other gods. Their conduct shows that they do not hesitate to do this when it is proposed to them; that they embrace the first opportunity to do it. Men hesitate and delay when it is proposed to them to serve the true God; they readily embrace an opposite course - following the world and sin.

Their drink-offerings of blood - It was usual to pour out a drink-offering of wine or water in the worship of idol gods, and even of the true God. Thus Jacob Gen 35:14 is said to have set up a pillar in Padan-aram, and to have "poured a drink-offering thereon." Compare Exo 29:40-41; Exo 30:9; Lev, Lev 23:13; Num 15:5. The phrase "drink-offerings of blood" would seem to imply that the blood of the animals slain in sacrifice was often mingled with the wine or water that was thus poured out in the services of the pagan gods. So Jarchi, Aben Ezra, and Michaelis suppose. It would seem, also, that the worshippers themselves drank this mingled cup. They did this when they bound themselves by a solemn oath to perform any dangerous service. DeWette. The eating, and consequently the drinking of blood, was solemnly forbidden to the Israelites (compare Gen 9:4; Lev 3:17; Lev 7:26; Lev 17:10); and the idea here is, that the psalmist had solemnly resolved that he would not partake of the abominations of the pagan, or be united with them in any way in their worship.

Nor take up their names into my lips - As objects of worship. That is, I will not in any way acknowledge them as gods, or render to them the homage which is due to God. The very mention of the name of any other god than the true God was solemnly forbidden by the law of Moses Exo 23:13, "And make no mention of the name of other gods, neither let it be heard out of your mouth." So the apostle Paul says Eph 5:3, "But fornication, and all uncleanness, or covetousness, let it not once be named among you, as becometh saints." The idea in these places seems to be, that the mere mention of these things would tend to produce dangerous familiarity with them, and by such familiarity take off something of the repugnance and horror with which they should be regarded, They were, in other words, to be utterly avoided; they were never to be thought of or named; they were to be treated as though they were not. No one can safely so familiarize himself with vice as to render it a frequent subject of conversation. Pollution will flow into the heart from words which describe pollution, even when there is no intention that the use of such words should produce contamination. No one can be familiar with stories or songs of a polluted nature, and still retain a heart of purity. "The very passage of a polluted thought through the mind leaves pollution behind it." How much more is the mind polluted when the thought is dwelt upon, and when utterance is given to it in language!

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
As he loves the saints so, on the other hand, he abhors the apostates and their idols. אהר מהרוּ is to be construed as an appositional relative clause to the preceding: multi sunt cruciatus (cf. Psa 32:10) eorum, eorum scil. qui alium permutant. The expression would flow on more smoothly if it were ירבּוּ: they multiply, or increase their pains, who..., so that אחר מהרו would be the subject, for instance like אהבו ה (he whom Jahve loves), Isa 48:14. This Psa 16:4 forms a perfect antithesis to Psa 16:3. In David's eyes the saints are already the glorified, in whom his delight centres; while, as he knows, a future full of anguish is in store for the idolatrous, and their worship, yea, their very names are an abomination to him. The suffixes of נסכּיהם and שׁמותם might be referred to the idols according to Exo 23:13; Hos 2:19, if אהר be taken collectively as equivalent to אחר ם, as in Job 8:19. But it is more natural to assign the same reference to them as to the suffix of עצּבותם, which does not signify "their idols" (for idols are עצבּים), but their torments, pains (from עצּבת derived from עצּב), Psa 147:3; Job 9:28. The thought is similar to Ti1 6:10, ἑαυτοὺς περιέπειραν ὀδύναις ποικίλαις. אהר is a general designation of the broadest kind for everything that is not God, but which man makes his idol beside God and in opposition to God (cf. Isa 42:8; Isa 48:11). מהרוּ cannot mean festinant, for in this signification it is only found in Piel מהר, and that once with a local, but not a personal, accusative of the direction, Nah 2:6. It is therefore to be rendered (and the perf. is also better adapted to this meaning): they have taken in exchange that which is not God (מהר like המיר, Psa 106:20; Jer 2:11). Perhaps (cf. the phrase זנה אהרי) the secondary meaning of wooing and fondling is connected with it; for מהר is the proper word for acquiring a wife by paying down the price asked by her father, Exo 22:15. With such persons, who may seem to be אדּירים in the eyes of the world, but for whom a future full of anguish is in store, David has nothing whatever to do: he will not pour out drink-offerings as they pour them out. נסכּיהם has the Dag. lene, as it always has. They are not called מדּם as actually consisting of blood, or of wine actually mingled with blood; but consisting as it were of blood, because they are offered with blood-stained hands and blood-guilty consciences. מן is the min of derivation; in this instance (as in Amo 4:5, cf. Hos 6:8) of the material, and is used in other instances also for similar virtually adjectival expressions. Psa 10:18; Psa 17:14; Psa 80:14. In Psa 16:4 the expression of his abhorrence attains its climax: even their names, i.e., the names of their false gods, which they call out, he shuns taking upon his lips, just as is actually forbidden in the Tra, Exo 23:13 (cf. Const. Apost. V. 10 εἴδωλον μνημονεύειν ὀνόματα δαιμονικά).; He takes the side of Jahve. Whatever he may wish for, he possesses in Him; and whatever he has in Him, is always secured to him by Him. חלקי does not here mean food (Bttch.), for in this sense חלק (Lev 6:10) and מגה (Sa1 1:4) are identical; and parallel passages like Psa 142:6 show what חלקי means when applied to Jahve. According to Psa 11:6, כוסי is also a genitive just like חלקי; מנת חלק is the share of landed property assigned to any one; מנת כּוס the share of the cup according to paternal apportionment. The tribe of Levi received no territory in the distribution of the country, from which they might have maintained themselves; Jahve was to be their חלק, Num 18:20, and the gifts consecrated to Jahve were to be their food, Deu 10:9; Deu 18:1. But nevertheless all Israel is βασίλειον ἱεράτευμα, Exo 19:6, towards which even קדושׁים and אדרים in Psa 16:3 pointed; so that, therefore, the very thing represented by the tribe of Levi in outward relation to the nation, holds good, in all its deep spiritual significance, of every believer. It is not anything earthly, visible, created, and material, that is allotted to him as his possession and his sustenance, but Jahve and Him only; but in Him is perfect contentment. In Psa 16:5, תּומיך, as it stands, looks at first sight as though it were the Hiph. of a verb ימך (ומך). But such a verb is not to be found anywhere else, we must therefore seek some other explanation of the word. It cannot be a substantive in the signification of possession (Maurer, Ewald), for such a substantival form does not exist. It might more readily be explained as a participle = תּומך, somewhat like יוסיף, Isa 29:4; Isa 38:5; Ecc 1:18, = יוסף, - a comparison which has been made by Aben-Ezra (Sefath Jether No. 421) and Kimchi (Michlol 11a), - a form of the participle to which, in writing at least, סוכיב, Kg2 8:21, forms a transition; but there is good reason to doubt the existence of such a form. Had the poet intended to use the part. of תמך, it is more probable he would have written אתה תּומכי גורלי, just as the lxx translators might have had it before them, taking the Chirek compaginis as a suffix: σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί (Bttcher). For the conjecture of Olshausen and Thenius, תּוסיף in the sense: "thou art continually my portion" halts both in thought and expression. Hitzig's conjecture תּוּמּיך "thou, thy Tummm are my lot," is more successful and tempting. But the fact that the תּמּים are never found (not even in Deu 33:8) without the אוּרים, is against it. Nevertheless, we should prefer this conjecture to the other explanations, if the word would not admit of being explained as Hiph. from ימך (ומך), which is the most natural explanation. Schultens has compared the Arabic wamika, to be broad, from which there is a Hiphil form Arab. awmaka, to make broad, in Syro-Arabic, that is in use even in the present day among the common people. (Note: The Arabic Lexicographers are only acquainted with a noun wamka, breadth (amplitudo), but not with the verb. And even the noun does not belong to the universal and classical language. But at the present day Arab. 'l-wamk (pronounced wumk), breadth, and wamik are in common use in Damascus; and it is only the verb that is shunned in the better conversational style. - Wetzstein.) And since we must at any rate come down to the supposition of something unusual about this תומיך, it is surely not too bold to regard it as a ἅπαξ γεγραμμ.: Thou makest broad my lot, i.e., ensurest for me a spacious habitation, a broad place, as the possession that falleth to me, (Note: It is scarcely possible for two words to be more nearly identical than גּורל and κλῆρος. The latter, usually derived from κλάω (a piece broken off), is derived from κέλεσθαι (a determining of the divine will) in Dderlein's Homer. Glossar, iii. 124. But perhaps it is one word with גורל. Moreover κλῆρος signifies 1) the sign by which anything whatever falls to one among a number of persons in conformity with the decision of chance or of the divine will, a pebble, potsherd, or the like. So in Homer, Il. iii. 316, vii. 175, xxiii. 351, Od. x. 206, where casting lots is described with the expression κλῆρος. 2) The object that falls to any one by lot, patrimonium, e.g., Od. xiv. 64, Il. xv. 498, οἶκος καὶ κλῆρος, especially of lands. 3) an inheritance without the notion of the lot, and even without any thought of inheriting, absolutely: a settled, landed property. It is the regular expression for the allotments of land assigned to colonists (κληροῦχοι).) - a thought, that is expanded in Psa 16:6.

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

As he loves the saints so, on the other hand, he abhors the apostates and their idols. אהר מהרוּ is to be construed as an appositional relative clause to the preceding: multi sunt cruciatus (cf. Psa 32:10) eorum, eorum scil. qui alium permutant. The expression would flow on more smoothly if it were ירבּוּ: they multiply, or increase their pains, who..., so that אחר מהרו would be the subject, for instance like אהבו ה (he whom Jahve loves), Isa 48:14. This Psa 16:4 forms a perfect antithesis to Psa 16:3. In David's eyes the saints are already the glorified, in whom his delight centres; while, as he knows, a future full of anguish is in store for the idolatrous, and their worship, yea, their very names are an abomination to him. The suffixes of נסכּיהם and שׁמותם might be referred to the idols according to Exo 23:13; Hos 2:19, if אהר be taken collectively as equivalent to אחר ם, as in Job 8:19. But it is more natural to assign the same reference to them as to the suffix of עצּבותם, which does not signify "their idols" (for idols are עצבּים), but their torments, pains (from עצּבת derived from עצּב), Psa 147:3; Job 9:28. The thought is similar to Ti1 6:10, ἑαυτοὺς περιέπειραν ὀδύναις ποικίλαις. אהר is a general designation of the broadest kind for everything that is not God, but which man makes his idol beside God and in opposition to God (cf. Isa 42:8; Isa 48:11). מהרוּ cannot mean festinant, for in this signification it is only found in Piel מהר, and that once with a local, but not a personal, accusative of the direction, Nah 2:6. It is therefore to be rendered (and the perf. is also better adapted to this meaning): they have taken in exchange that which is not God (מהר like המיר, Psa 106:20; Jer 2:11). Perhaps (cf. the phrase זנה אהרי) the secondary meaning of wooing and fondling is connected with it; for מהר is the proper word for acquiring a wife by paying down the price asked by her father, Exo 22:15. With such persons, who may seem to be אדּירים in the eyes of the world, but for whom a future full of anguish is in store, David has nothing whatever to do: he will not pour out drink-offerings as they pour them out. נסכּיהם has the Dag. lene, as it always has. They are not called מדּם as actually consisting of blood, or of wine actually mingled with blood; but consisting as it were of blood, because they are offered with blood-stained hands and blood-guilty consciences. מן is the min of derivation; in this instance (as in Amo 4:5, cf. Hos 6:8) of the material, and is used in other instances also for similar virtually adjectival expressions. Psa 10:18; Psa 17:14; Psa 80:14.

In Psa 16:4 the expression of his abhorrence attains its climax: even their names, i.e., the names of their false gods, which they call out, he shuns taking upon his lips, just as is actually forbidden in the Tra, Exo 23:13 (cf. Const. Apost. V. 10 εἴδωλον μνημονεύειν ὀνόματα δαιμονικά).; He takes the side of Jahve. Whatever he may wish for, he possesses in Him; and whatever he has in Him, is always secured to him by Him. חלקי does not here mean food (Bttch.), for in this sense חלק (Lev 6:10) and מגה (Sa1 1:4) are identical; and parallel passages like Psa 142:6 show what חלקי means when applied to Jahve. According to Psa 11:6, כוסי is also a genitive just like חלקי; מנת חלק is the share of landed property assigned to any one; מנת כּוס the share of the cup according to paternal apportionment. The tribe of Levi received no territory in the distribution of the country, from which they might have maintained themselves; Jahve was to be their חלק, Num 18:20, and the gifts consecrated to Jahve were to be their food, Deu 10:9; Deu 18:1. But nevertheless all Israel is βασίλειον ἱεράτευμα, Exo 19:6, towards which even קדושׁים and אדרים in Psa 16:3 pointed; so that, therefore, the very thing represented by the tribe of Levi in outward relation to the nation, holds good, in all its deep spiritual significance, of every believer. It is not anything earthly, visible, created, and material, that is allotted to him as his possession and his sustenance, but Jahve and Him only; but in Him is perfect contentment. In Psa 16:5, תּומיך, as it stands, looks at first sight as though it were the Hiph. of a verb ימך (ומך). But such a verb is not to be found anywhere else, we must therefore seek some other explanation of the word. It cannot be a substantive in the signification of possession (Maurer, Ewald), for such a substantival form does not exist. It might more readily be explained as a participle = תּומך, somewhat like יוסיף, Isa 29:4; Isa 38:5; Ecc 1:18, = יוסף, - a comparison which has been made by Aben-Ezra (Sefath Jether No. 421) and Kimchi (Michlol 11a), - a form of the participle to which, in writing at least, סוכיב, Kg2 8:21, forms a transition; but there is good reason to doubt the existence of such a form. Had the poet intended to use the part. of תמך, it is more probable he would have written אתה תּומכי גורלי, just as the lxx translators might have had it before them, taking the Chirek compaginis as a suffix: σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί (Bttcher). For the conjecture of Olshausen and Thenius, תּוסיף in the sense: "thou art continually my portion" halts both in thought and expression. Hitzig's conjecture תּוּמּיך "thou, thy Tummm are my lot," is more successful and tempting. But the fact that the תּמּים are never found (not even in Deu 33:8) without the אוּרים, is against it. Nevertheless, we should prefer this conjecture to the other explanations, if the word would not admit of being explained as Hiph. from ימך (ומך), which is the most natural explanation. Schultens has compared the Arabic wamika, to be broad, from which there is a Hiphil form Arab. awmaka, to make broad, in Syro-Arabic, that is in use even in the present day among the common people.

(Note: The Arabic Lexicographers are only acquainted with a noun wamka, breadth (amplitudo), but not with the verb. And even the noun does not belong to the universal and classical language. But at the present day Arab. 'l-wamk (pronounced wumk), breadth, and wamik are in common use in Damascus; and it is only the verb that is shunned in the better conversational style. - Wetzstein.)

And since we must at any rate come down to the supposition of something unusual about this תומיך, it is surely not too bold to regard it as a ἅπαξ γεγραμμ.: Thou makest broad my lot, i.e., ensurest for me a spacious habitation, a broad place, as the possession that falleth to me,

(Note: It is scarcely possible for two words to be more nearly identical than גּורל and κλῆρος. The latter, usually derived from κλάω (a piece broken off), is derived from κέλεσθαι (a determining of the divine will) in Dderlein's Homer. Glossar, iii. 124. But perhaps it is one word with גורל. Moreover κλῆρος signifies 1) the sign by which anything whatever falls to one among a number of persons in conformity with the decision of chance or of the divine will, a pebble, potsherd, or the like. So in Homer, Il. iii. 316, vii. 175, xxiii. 351, Od. x. 206, where casting lots is described with the expression κλῆρος. 2) The object that falls to any one by lot, patrimonium, e.g., Od. xiv. 64, Il. xv. 498, οἶκος καὶ κλῆρος, especially of lands. 3) an inheritance without the notion of the lot, and even without any thought of inheriting, absolutely: a settled, landed property. It is the regular expression for the allotments of land assigned to colonists (κληροῦχοι).)

- a thought, that is expanded in Psa 16:6.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sorrows - Having shewed his affection to the servants of the true God, he now declares what an abhorrency he has for those that worship idols. Offerings - In which the Gentiles used sometimes to drink part of the blood of their sacrifices. Names - Of those other gods mentioned before.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Their sorrows shall be multiplied that hasten after another god - The Chaldee has: "They multiply their idols, and afterwards hasten that they may offer their gifts." In the Hebrew text there is no word for God, and therefore Messiah or Savior might be as well substituted; and then the whole will refer to the unbelieving Jews. They would not have the true Christ; they have sought, and are seeking, another Messiah; and how amply fulfilled has the prophetic declaration been in them! Their sorrows have been multiplied for more than 1800 years. The Vulgate and Septuagint, and after them the Ethiopic and Arabic, have given this clause a widely different turn: "their afflictions have been multiplied, and afterwards they have run swiftly;" referring to the suffering saints: the more they were afflicted and persecuted, the more fervent and prosperous they became. Their drink-offerings of blood will I not offer - נסך nesech is a libation, whether of wine or water, poured out on the sacrifice. A drink-offering of blood is not a correct form of expression; it is rather the libation on the blood of the sacrifice already made. Coverdale translates the same; but Mathewes, who reformed his text in a few places, has Their brente offeringes of bloude, without much mending the text; though by this the exceptionable idea of a drink-offering of blood is avoided. As applicable to our Lord, here is an intimation that their libations and sacrifices should cease. None of these should exist under the Christian dispensation; Jesus Christ's offering upon the cross being the accomplishment and termination of all such sacrifices. Nor take up their names into my lips - None of those sacrifices shall be mentioned with any kind of respect after the end of their institution shall have been accomplished; for sacrifice, offering, burnt-offering, and sacrifice for sin, such as are offered according to the law, God would no longer receive; therefore Jesus said; "Lo, I come to do thy will; a body hast thou prepared me." Since that time all these sacrifices have ceased. The old Psalter is curious: - Psa 16:4 Multiplicate sunt infirmitates eorum; postea acceleraverunt. Trans. Manyfaldend er thair sekenes: and sythen thai hasted thaim. Par - That es at say; thai knew that thai war ful seke in body and saule, and sythen thai hasted tham til the Leche; for he that feles him seke, he sekes remedy. Il men wenes that thai er noght seke for thi that dye in thair syn. Non congregabo conventicula eroum de sanguinibus, etc. Trans. I sal noght gadyr the coventes of tha of blodes; ne I sal be menand of their names thurgh my lippis. Par - That est at say, by the coventes of haly men, my servaundes sal nout fleschely, but gastly: for "blode" bytakyns syn and unclenes that that er in, that folous thair flesche, and the vanites of thair blode; that er comen of grete kyn. Ne I sal by menand of thair names; for thai er chaunged fra syn till ryghtwisnes on domesday, qwen I sal speke thrugh my lippes til thaim that haldes the name of wykednes: sa ye weryed til fyer with outen end.

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

Their sorrows shall be multiplied that hasten after another god - The Chaldee has: "They multiply their idols, and afterwards hasten that they may offer their gifts." In the Hebrew text there is no word for God, and therefore Messiah or Savior might be as well substituted; and then the whole will refer to the unbelieving Jews. They would not have the true Christ; they have sought, and are seeking, another Messiah; and how amply fulfilled has the prophetic declaration been in them! Their sorrows have been multiplied for more than 1800 years.

The Vulgate and Septuagint, and after them the Ethiopic and Arabic, have given this clause a widely different turn: "their afflictions have been multiplied, and afterwards they have run swiftly;" referring to the suffering saints: the more they were afflicted and persecuted, the more fervent and prosperous they became.

Their drink-offerings of blood will I not offer - נסך nesech is a libation, whether of wine or water, poured out on the sacrifice. A drink-offering of blood is not a correct form of expression; it is rather the libation on the blood of the sacrifice already made. Coverdale translates the same; but Mathewes, who reformed his text in a few places, has Their brente offeringes of bloude, without much mending the text; though by this the exceptionable idea of a drink-offering of blood is avoided. As applicable to our Lord, here is an intimation that their libations and sacrifices should cease. None of these should exist under the Christian dispensation; Jesus Christ's offering upon the cross being the accomplishment and termination of all such sacrifices.

Nor take up their names into my lips - None of those sacrifices shall be mentioned with any kind of respect after the end of their institution shall have been accomplished; for sacrifice, offering, burnt-offering, and sacrifice for sin, such as are offered according to the law, God would no longer receive; therefore Jesus said; "Lo, I come to do thy will; a body hast thou prepared me." Since that time all these sacrifices have ceased. The old Psalter is curious: -

Psa 16:4 Multiplicate sunt infirmitates eorum; postea acceleraverunt.

Trans. Manyfaldend er thair sekenes: and sythen thai hasted thaim.

Par - That es at say; thai knew that thai war ful seke in body and saule, and sythen thai hasted tham til the Leche; for he that feles him seke, he sekes remedy. Il men wenes that thai er noght seke for thi that dye in thair syn.

Non congregabo conventicula eroum de sanguinibus, etc.

Trans. I sal noght gadyr the coventes of tha of blodes; ne I sal be menand of their names thurgh my lippis.

Par - That est at say, by the coventes of haly men, my servaundes sal nout fleschely, but gastly: for "blode" bytakyns syn and unclenes that that er in, that folous thair flesche, and the vanites of thair blode; that er comen of grete kyn. Ne I sal by menand of thair names; for thai er chaunged fra syn till ryghtwisnes on domesday, qwen I sal speke thrugh my lippes til thaim that haldes the name of wykednes: sa ye weryed til fyer with outen end.

Top

³ But [2532] fornication [4202], and [1161] all [3956] uncleanness [167], or [2228] covetousness [4124], let it [3687] not be once [3366] named [3687] among [1722] you [5213], as [2531] becometh [4241] saints [40];

¹³ And in all things that I have said [0559] unto you be circumspect [08104]: and make no mention [02142] of the name [08034] of other [0312] gods [0430], neither let it be heard [08085] out [05921] of thy mouth [06310].

¹⁰ And whatsoever man [0376] there be of the house [01004] of Israel [03478], or of the strangers [01616] that sojourn [01481] among [08432] you, that eateth [0398] any manner of blood [01818]; I will even set [05414] my face [06440] against that soul [05315] that eateth [0398] blood [01818], and will cut him off [03772] from among [07130] his people [05971].

²⁶ Moreover ye shall eat [0398] no manner of blood [01818], whether it be of fowl [05775] or of beast [0929], in any of your dwellings [04186].

¹⁷ It shall be a perpetual [05769] statute [02708] for your generations [01755] throughout all your dwellings [04186], that ye eat [0398] neither fat [02459] nor blood [01818].

⁴ But [0389] flesh [01320] with the life [05315] thereof, which is the blood [01818] thereof, shall ye not eat [0398].

⁵ And the fourth [07243] part of an hin [01969] of wine [03196] for a drink offering [05262] shalt thou prepare [06213] with the burnt offering [05930] or sacrifice [02077], for one [0259] lamb [03532].

¹³ And the meat offering [04503] thereof shall be two [08147] tenth deals [06241] of fine flour [05560] mingled [01101] with oil [08081], an offering made by fire [0801] unto the LORD [03068] for a sweet [05207] savour [07381]: and the drink offering [05262] thereof shall be of wine [03196], the fourth [07243] part of an hin [01969].

⁹ Ye shall offer [05927] no strange [02114] incense [07004] thereon, nor burnt sacrifice [05930], nor meat offering [04503]; neither shall ye pour [05258] drink offering [05262] thereon.

⁴⁰ And with the one [0259] lamb [03532] a tenth [06241] deal of flour [05560] mingled [01101] with the fourth part [07253] of an hin [01969] of beaten [03795] oil [08081]; and the fourth part [07243] of an hin [01969] of wine [03196] for a drink offering [05262].
⁴¹ And the other [08145] lamb [03532] thou shalt offer [06213] at even [06153], and shalt do [06213] thereto according to the meat offering [04503] of the morning [01242], and according to the drink offering [05262] thereof, for a sweet [05207] savour [07381], an offering made by fire [0801] unto the LORD [03068].

¹⁴ And Jacob [03290] set up [05324] a pillar [04676] in the place [04725] where he talked [01696] with him, even a pillar [04678] of stone [068]: and he poured [05258] a drink offering [05262] thereon, and he poured [03332] oil [08081] thereon.

¹⁶ And if a man [0376] entice [06601] a maid [01330] that is not betrothed [0781], and lie [07901] with her, he shall surely [04117] endow [04117] her to be his wife [0802].

³ He healeth [07495] the broken [07665] in heart [03820], and bindeth up [02280] their wounds [06094].

²⁸ I am afraid [03025] of all my sorrows [06094], I know [03045] that thou wilt not hold me innocent [05352].

²⁴ And see [07200] if there be any wicked [06090] way [01870] in me, and lead [05148] me in the way [01870] everlasting [05769].

⁵ I have even from the beginning [0227] declared [05046] it to thee; before it came to pass [0935] I shewed [08085] it thee: lest thou shouldest say [0559], Mine idol [06090] hath done [06213] them, and my graven image [06459], and my molten image [05262], hath commanded [06680] them.

⁶ The lines [02256] are fallen [05307] unto me in pleasant [05273] places; yea, I have a goodly [08231] heritage [05159].

⁸ And of Levi [03878] he said [0559], Let thy Thummim [08550] and thy Urim [0224] be with thy holy [02623] one [0376], whom thou didst prove [05254] at Massah [04532], and with whom thou didst strive [07378] at the waters [04325] of Meribah [04809];

²¹ So Joram [03141] went over [05674] to Zair [06811], and all the chariots [07393] with him: and he rose [06965] by night [03915], and smote [05221] the Edomites [0123] which compassed him about [05437], and the captains [08269] of the chariots [07393]: and the people [05971] fled [05127] into their tents [0168].

¹⁸ For in much [07230] wisdom [02451] is much [07230] grief [03708]: and he that increaseth [03254] knowledge [01847] increaseth [03254] sorrow [04341].

⁵ Go [01980], and say [0559] to Hezekiah [02396], Thus saith [0559] the LORD [03068], the God [0430] of David [01732] thy father [01], I have heard [08085] thy prayer [08605], I have seen [07200] thy tears [01832]: behold, I will add [03254] unto thy days [03117] fifteen [02568] [06240] years [08141].

⁴ And thou shalt be brought down [08213], and shalt speak [01696] out of the ground [0776], and thy speech [0565] shall be low [07817] out of the dust [06083], and thy voice [06963] shall be, as of one that hath a familiar spirit [0178], out of the ground [0776], and thy speech [0565] shall whisper [06850] out of the dust [06083].

⁵ The LORD [03068] is the portion [04490] of mine inheritance [02506] and of my cup [03563]: thou maintainest [08551] my lot [01486].

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].

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].

¹ The priests [03548] the Levites [03881], and all the tribe [07626] of Levi [03878], shall have no part [02506] nor inheritance [05159] with Israel [03478]: they shall eat [0398] the offerings [0801] of the LORD [03068] made by fire [0801], and his inheritance [05159].

⁹ Wherefore Levi [03878] hath no part [02506] nor inheritance [05159] with his brethren [0251]; the LORD [03068] is his inheritance [05159], according as the LORD [03068] thy God [0430] promised [01696] him.

²⁰ And the LORD [03068] spake [0559] unto Aaron [0175], Thou shalt have no inheritance [05157] in their land [0776], neither shalt thou have any part [02506] among [08432] them: I am thy part [02506] and thine inheritance [05159] among [08432] the children [01121] of Israel [03478].

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

⁶ Attend [07181] unto my cry [07440]; for I am brought [01809] very [03966] low [01809]: deliver [05337] me from my persecutors [07291]; for they are stronger [0553] than I.

⁴ And when the time [03117] was that Elkanah [0511] offered [02076], he gave [05414] to Peninnah [06444] his wife [0802], and to all her sons [01121] and her daughters [01323], portions [04490]:

¹⁰ And the priest [03548] shall put [03847] on his linen [0906] garment [04055], and his linen [0906] breeches [04370] shall he put [03847] upon his flesh [01320], and take up [07311] the ashes [01880] which the fire [0784] hath consumed [0398] with the burnt offering [05930] on the altar [04196], and he shall put [07760] them beside [0681] the altar [04196].

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].

¹⁴ Return [07725], we beseech thee, O God [0430] of hosts [06635]: look down [05027] from heaven [08064], and behold [07200], and visit [06485] this vine [01612];

¹⁴ From men [04962] which are thy hand [03027], O LORD [03068], from men [04962] of the world [02465], which have their portion [02506] in this life [02416], and whose belly [0990] thou fillest [04390] with thy hid [06840] treasure: they are full [07646] of children [01121], and leave [03240] the rest [03499] of their substance to their babes [05768].

¹⁸ To judge [08199] the fatherless [03490] and the oppressed [01790], that the man [0582] of the earth [0776] may no more [03254] oppress [06206].

⁸ Gilead [01568] is a city [07151] of them that work [06466] iniquity [0205], and is polluted [06121] with blood [01818].

⁵ And offer [06999] a sacrifice of thanksgiving [08426] with leaven [02557], and proclaim [07121] and publish [08085] the free offerings [05071]: for this [03651] liketh [0157] you, O ye children [01121] of Israel [03478], saith [05002] the Lord [0136] GOD [03069].

¹⁵ But if the owner [01167] thereof be with it, he shall not make it good [07999]: if it be an hired [07916] thing, it came [0935] for his hire [07939].

¹¹ Hath a nation [01471] changed [03235] their gods [0430], which are yet no gods [0430]? but my people [05971] have changed [04171] their glory [03519] for that which doth not profit [03276].

²⁰ Thus they changed [04171] their glory [03519] into the similitude [08403] of an ox [07794] that eateth [0398] grass [06212].

⁶ The gates [08179] of the rivers [05104] shall be opened [06605], and the palace [01964] shall be dissolved [04127].

¹¹ For mine own sake, even for mine own sake, will I do [06213] it: for how should my name be polluted [02490]? and I will not give [05414] my glory [03519] unto another [0312].

⁸ I am the LORD [03068]: that is my name [08034]: and my glory [03519] will I not give [05414] to another [0312], neither my praise [08416] to graven images [06456].

¹⁰ For [1063] the love of money [5365] is [2076] the root [4491] of all [3956] evil [2556]: which [3739] while some [5100] coveted after [3713], they have erred [635] from [575] the faith [4102], and [2532] pierced [4044] themselves [1438] through [4044] with many [4183] sorrows [3601].

²⁸ I am afraid [03025] of all my sorrows [06094], I know [03045] that thou wilt not hold me innocent [05352].

³ He healeth [07495] the broken [07665] in heart [03820], and bindeth up [02280] their wounds [06094].

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

¹⁹ And I will betroth [0781] thee unto me for ever [05769]; yea, I will betroth [0781] thee unto me in righteousness [06664], and in judgment [04941], and in lovingkindness [02617], and in mercies [07356].

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].

¹⁴ All ye, assemble [06908] yourselves, and hear [08085]; which among them hath declared [05046] these things? The LORD [03068] hath loved [0157] him: he will do [06213] his pleasure [02656] on Babylon [0894], and his arm [02220] shall be on the Chaldeans [03778].

¹⁰ Many [07227] sorrows [04341] shall be to the wicked [07563]: but he that trusteth [0982] in the LORD [03068], mercy [02617] shall compass [05437] him about.