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Selected Verse: Psalms 2:10 - Strong Concordance

Verse	Translation	Text
Ps 2:10	Strong Concordance	Be wise [07919] now therefore, O ye kings [04428]: be instructed [03256], ye judges [08199] of the earth [0776].
	King James	Be wise now therefore, O ye kings: be instructed, ye judges of the earth.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
kings . . . judges--For rulers generally (Psa 148:11), who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--

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

kings . . . judges--For rulers generally (Psa 148:11), who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--

Notes on the Bible, by Albert Barnes, [1834]
Be wise now, therefore, O ye kings - This is to be understood as the language of the psalmist. See introduction to the psalm, Section 3. It is an exhortation addressed to the rulers and princes whom the psalmist saw engaged in opposition to the purpose of Yahweh Psa 2:1-3 - and hence, to all rulers and princes - to act the part of wisdom, by not attempting to resist the plans of God, but to submit to him, and secure his friendship. The psalmist cautions them to take warning, in view of what must certainly come upon the enemies of the Messiah; to cease their vain attempts to oppose his reign, and, by a timely submission to him, to ensure his friendship, and to escape the doom that must come upon his foes. The way of wisdom, then, was not to engage in an attempt in which they must certainly be crushed, but to secure at once the friendship of one appointed by God to reign over the earth. Be instructed - In your duty to Yahweh and his Anointed One; that is, in the duty of submitting to this arrangement, and lending your influence to promote it. The word used here, and rendered "be instructed," means properly to chastise, chasten, correct; and it here means, be admonished, exhorted, or warned. Compare Pro 9:7; Job 4:3; Psa 16:7. Ye judges of the earth - Ye who administer justice; that is, ye rulers. This was formerly done by kings themselves, as it is now supposed to be in monarchical governments, where the judges act in the name of the king. In Republics, justice is supposed to be administered by the people through those whom they have appointed to execute it. The word here is equivalent to rulers, and the call is on those who occupy posts of office and honor not to oppose the purposes of Yahweh, but to bring their influence to the promotion of his designs. At the same time, it cannot be doubted that it is implied that they should seek to be interested personally in his reign.

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

Be wise now, therefore, O ye kings - This is to be understood as the language of the psalmist. See introduction to the psalm, Section 3. It is an exhortation addressed to the rulers and princes whom the psalmist saw engaged in opposition to the purpose of Yahweh Psa 2:1-3 - and hence, to all rulers and princes - to act the part of wisdom, by not attempting to resist the plans of God, but to submit to him, and secure his friendship. The psalmist cautions them to take warning, in view of what must certainly come upon the enemies of the Messiah; to cease their vain attempts to oppose his reign, and, by a timely submission to him, to ensure his friendship, and to escape the doom that must come upon his foes. The way of wisdom, then, was not to engage in an attempt in which they must certainly be crushed, but to secure at once the friendship of one appointed by God to reign over the earth.

Be instructed - In your duty to Yahweh and his Anointed One; that is, in the duty of submitting to this arrangement, and lending your influence to promote it. The word used here, and rendered "be instructed," means properly to chastise, chasten, correct; and it here means, be admonished, exhorted, or warned. Compare Pro 9:7; Job 4:3; Psa 16:7.

Ye judges of the earth - Ye who administer justice; that is, ye rulers. This was formerly done by kings themselves, as it is now supposed to be in monarchical governments, where the judges act in the name of the king. In Republics, justice is supposed to be administered by the people through those whom they have appointed to execute it. The word here is equivalent to rulers, and the call is on those who occupy posts of office and honor not to oppose the purposes of Yahweh, but to bring their influence to the promotion of his designs. At the same time, it cannot be doubted that it is implied that they should seek to be interested personally in his reign.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The poet closes with a practical application to the great of the earth of that which he has seen and heard. With ועתּה, καὶ νῦν (Jo1 2:28), itaque, appropriate conclusions are drawn from some general moral matter of face (e.g., Pro 5:7) or some fact connected with the history of redemption (e.g., Isa 28:22). The exhortation is not addressed to those whom he has seen in a state of rebellion, but to kings in general with reference to what he has prophetically seen and heard. שׁפטי ארץ are not those who judge the earth, but the judges, i.e., rulers (Amo 2:3, cf. 1:8), belonging to the earth, throughout its length or breadth. The Hiph. השׂכּיל signifies to show intelligence or discernment; the Niph. נוסר as a so-called Niph. tolerativum, to let one's self be chastened or instructed, like נועץ Pro 13:10, to allow one's self to be advised, נדרשׁ Eze 14:3, to allow one's self to be sought, נמצא to allow one's self to be found, Ch1 28:9, and frequently. This general call to reflection is followed, in Ch1 28:11, by a special exhortation in reference to Jahve, and in Psa 2:12, in reference to the Son. עבדוּ and גּילוּ answer to each other: the latter is not according to Hos 10:5 in the sense of חילוּ Psa 96:9, but, - since "to shake with trembling" (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Psa 100:2, in the sense of rapturous manifestation of joy at the happiness and honour of being permitted to be servants of such a God. The lxx correctly renders it: ἀγελλιᾶσθε αὐτῷ ἐν τρόμῳ. Their rejoicing, in order that it may not run to the excess of security and haughtiness, is to be blended with trembling (בּ as Zep 3:17), viz., with the trembling of reverence and self-control, for God is a consuming fire, Heb 12:28. The second exhortation, which now follows, having reference to their relationship to the Anointed One, has been missed by all the ancient versions except the Syriac, as though its clearness had blinded the translators, since they render בר, either בּר purity, chastity, discipline (lxx, Targ., Ital., Vulg.), or בּר pure, unmixed (Aq., Symm., Jer.: adorate pure). Thus also Hupfeld renders it "yield sincerely," whereas it is rendered by Ewald "receive wholesome warning," and by Hitzig "submit to duty" (בּר like the Arabic birr = בּר); Olshausen even thinks, there may be some mistake in בר, and Diestel decides for בו instead of בר. But the context and the usage of the language require osculamini filium. The Piel נשּׁק means to kiss, and never anything else; and while בּר in Hebrew means purity and nothing more, and בּר as an adverb, pure, cannot be supported, nothing is more natural here, after Jahve has acknowledged His Anointed One as His Son, than that בּר (Pro 31:2, even בּרי = בּני) - which has nothing strange about it when found in solemn discourse, and here helps one over the dissonance of פּן בּן - should, in a like absolute manner to חק, denote the unique son, and in fact the Son of God. (Note: Apart from the fact of בר not having the article, its indefiniteness comes under the point of view of that which, because it combines with it the idea of the majestic, great, and terrible, is called by the Arabian grammarians Arab. 'l-tnkı̂r lt'dı̂m or ltktı̂r or lthwı̂l; by the boundlessness which lies in it it challenges the imagination to magnify the notion which it thus expresses. An Arabic expositor would here (as in Psa 2:7 above) render it "Kiss a son and such a son!" (vid., Ibn Hishâm in De Sacy's Anthol. Grammat. p. 85, where it is to be translated hic est vir, qualis vir!). Examples which support this doctrine are בּיר Isa 28:2 by a hand, viz., God's almighty hand which is the hand of hands, and Isa 31:8 מפּני־חרב before a sword, viz., the divine sword which brooks no opposing weapon.) The exhortation to submit to Jahve is followed, as Aben-Ezra has observed, by the exhortation to do homage to Jahve's Son. To kiss is equivalent to to do homage. Samuel kisses Saul (Sa1 10:1), saying that thereby he does homage to him. (Note: On this vid., Scacchi Myrothecium, to. iii. (1637) c. 35.) The subject to what follows is now, however, not the Son, but Jahve. It is certainly at least quite as natural to the New Testament consciousness to refer "lest He be angry" to the Son (vid., Rev 6:16.), and since the warning against putting trust (חסות) in princes, Psa 118:9; Psa 146:3, cannot be applied to the Christ of God, the reference of בו to Him (Hengst.) cannot be regarded as impossible. But since חסה בּ is the usual word for taking confiding refuge in Jahve, and the future day of wrath is always referred to in the Old Testament (e.g., Psa 110:5) as the day of the wrath of God, we refer the ne irascatur to Him whose son the Anointed One is; therefore it is to be rendered: lest Jahve be angry and ye perish דּרך. This דּרך is the accus. of more exact definition. If the way of any one perish. Psa 1:6, he himself is lost with regard to the way, since this leads him into the abyss. It is questionable whether כּמעט means "for a little" in the sense of brevi or facile. The usus loquendi and position of the words favour the latter (Hupf.). Everywhere else כּמעט means by itself (without such additions as in Ezr 9:8; Isa 26:20; Eze 16:47) "for a little, nearly, easily." At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Psa 81:15; Sa2 19:37; Job 32:22. Therefore it is to be rendered: for His wrath might kindle easily, or might kindle suddenly. The poet warns the rulers in their own highest interest not to challenge the wrathful zeal of Jahve for His Christ, which according to Psa 2:5 is inevitable. Well is it with all those who have nothing to fear from this outburst of wrath, because they hide themselves in Jahve as their refuge. The construct state חוסי connects בו, without a genitive relation, with itself as forming together one notion, Ges. 116, 1. חסה the usual word for fleeing confidingly to Jahve, means according to its radical notion not so much refugere, confugere, as se abdere, condere, and is therefore never combined with אל, but always with בּ. (Note: On old names of towns, which show this ancient חסה. Wetzstein's remark on Job 24:8 [Comm. on Job, en loc.]. The Arabic still has hsy in the reference of the primary meaning to water which, sucked in and hidden, flows under the sand and only comes to sight on digging. The rocky bottom on which it collects beneath the surface of the sand and by which it is prevented from oozing away or drying up is called Arab. hasâ or hisâ a hiding-place or place of protection, and a fountain dug there is called Arab. ‛yn 'l-hy.)

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

The poet closes with a practical application to the great of the earth of that which he has seen and heard. With ועתּה, καὶ νῦν (Jo1 2:28), itaque, appropriate conclusions are drawn from some general moral matter of face (e.g., Pro 5:7) or some fact connected with the history of redemption (e.g., Isa 28:22). The exhortation is not addressed to those whom he has seen in a state of rebellion, but to kings in general with reference to what he has prophetically seen and heard. שׁפטי ארץ are not those who judge the earth, but the judges, i.e., rulers (Amo 2:3, cf. 1:8), belonging to the earth, throughout its length or breadth. The Hiph. השׂכּיל signifies to show intelligence or discernment; the Niph. נוסר as a so-called Niph. tolerativum, to let one's self be chastened or instructed, like נועץ Pro 13:10, to allow one's self to be advised, נדרשׁ Eze 14:3, to allow one's self to be sought, נמצא to allow one's self to be found, Ch1 28:9, and frequently. This general call to reflection is followed, in Ch1 28:11, by a special exhortation in reference to Jahve, and in Psa 2:12, in reference to the Son. עבדוּ and גּילוּ answer to each other: the latter is not according to Hos 10:5 in the sense of חילוּ Psa 96:9, but, - since "to shake with trembling" (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Psa 100:2, in the sense of rapturous manifestation of joy at the happiness and honour of being permitted to be servants of such a God. The lxx correctly renders it: ἀγελλιᾶσθε αὐτῷ ἐν τρόμῳ. Their rejoicing, in order that it may not run to the excess of security and haughtiness, is to be blended with trembling (בּ as Zep 3:17), viz., with the trembling of reverence and self-control, for God is a consuming fire, Heb 12:28.

The second exhortation, which now follows, having reference to their relationship to the Anointed One, has been missed by all the ancient versions except the Syriac, as though its clearness had blinded the translators, since they render בר, either בּר purity, chastity, discipline (lxx, Targ., Ital., Vulg.), or בּר pure, unmixed (Aq., Symm., Jer.: adorate pure). Thus also Hupfeld renders it "yield sincerely," whereas it is rendered by Ewald "receive wholesome warning," and by Hitzig "submit to duty" (בּר like the Arabic birr = בּר); Olshausen even thinks, there may be some mistake in בר, and Diestel decides for בו instead of בר. But the context and the usage of the language require osculamini filium. The Piel נשּׁק means to kiss, and never anything else; and while בּר in Hebrew means purity and nothing more, and בּר as an adverb, pure, cannot be supported, nothing is more natural here, after Jahve has acknowledged His Anointed One as His Son, than that בּר (Pro 31:2, even בּרי = בּני) - which has nothing strange about it when found in solemn discourse, and here helps one over the dissonance of פּן בּן - should, in a like absolute manner to חק, denote the unique son, and in fact the Son of God.

(Note: Apart from the fact of בר not having the article, its indefiniteness comes under the point of view of that which, because it combines with it the idea of the majestic, great, and terrible, is called by the Arabian grammarians Arab. 'l-tnkı̂r lt'dı̂m or ltktı̂r or lthwı̂l; by the boundlessness which lies in it it challenges the imagination to magnify the notion which it thus expresses. An Arabic expositor would here (as in Psa 2:7 above) render it "Kiss a son and such a son!" (vid., Ibn Hishâm in De Sacy's Anthol. Grammat. p. 85, where it is to be translated hic est vir, qualis vir!). Examples which support this doctrine are בּיר Isa 28:2 by a hand, viz., God's almighty hand which is the hand of hands, and Isa 31:8 מפּני־חרב before a sword, viz., the divine sword which brooks no opposing weapon.)

The exhortation to submit to Jahve is followed, as Aben-Ezra has observed, by the exhortation to do homage to Jahve's Son. To kiss is equivalent to to do homage. Samuel kisses Saul (Sa1 10:1), saying that thereby he does homage to him.

(Note: On this vid., Scacchi Myrothecium, to. iii. (1637) c. 35.)

The subject to what follows is now, however, not the Son, but Jahve. It is certainly at least quite as natural to the New Testament consciousness to refer "lest He be angry" to the Son (vid., Rev 6:16.), and since the warning against putting trust (חסות) in princes, Psa 118:9; Psa 146:3, cannot be applied to the Christ of God, the reference of בו to Him (Hengst.) cannot be regarded as impossible. But since חסה בּ is the usual word for taking confiding refuge in Jahve, and the future day of wrath is always referred to in the Old Testament (e.g., Psa 110:5) as the day of the wrath of God, we refer the ne irascatur to Him whose son the Anointed One is; therefore it is to be rendered: lest Jahve be angry and ye perish דּרך. This דּרך is the accus. of more exact definition. If the way of any one perish. Psa 1:6, he himself is lost with regard to the way, since this leads him into the abyss. It is questionable whether כּמעט means "for a little" in the sense of brevi or facile. The usus loquendi and position of the words favour the latter (Hupf.). Everywhere else כּמעט means by itself (without such additions as in Ezr 9:8; Isa 26:20; Eze 16:47) "for a little, nearly, easily." At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Psa 81:15; Sa2 19:37; Job 32:22. Therefore it is to be rendered: for His wrath might kindle easily, or might kindle suddenly. The poet warns the rulers in their own highest interest not to challenge the wrathful zeal of Jahve for His Christ, which according to Psa 2:5 is inevitable. Well is it with all those who have nothing to fear from this outburst of wrath, because they hide themselves in Jahve as their refuge. The construct state חוסי connects בו, without a genitive relation, with itself as forming together one notion, Ges. 116, 1. חסה the usual word for fleeing confidingly to Jahve, means according to its radical notion not so much refugere, confugere, as se abdere, condere, and is therefore never combined with אל, but always with בּ.

(Note: On old names of towns, which show this ancient חסה. Wetzstein's remark on Job 24:8 [Comm. on Job, en loc.]. The Arabic still has hsy in the reference of the primary meaning to water which, sucked in and hidden, flows under the sand and only comes to sight on digging. The rocky bottom on which it collects beneath the surface of the sand and by which it is prevented from oozing away or drying up is called Arab. hasâ or hisâ a hiding-place or place of protection, and a fountain dug there is called Arab. ‛yn 'l-hy.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Now - While you have time for repentance and submission.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Be wise - O ye kings - An exhortation of the Gospel to the rulers of all kingdoms, nations, and states, to whom it may be sent. All these should listen to its maxims, be governed by its precepts, and rule their subjects according to its dictates. Be instructed, ye judges - Rather, Be ye reformed - cast away all your idolatrous maxims; and receive the Gospel as the law, or the basis of the law, of the land.

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¹¹ Kings [04428] of the earth [0776], and all people [03816]; princes [08269], and all judges [08199] of the earth [0776]:

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].

³ Behold, thou hast instructed [03256] many [07227], and thou hast strengthened [02388] the weak [07504] hands [03027].

⁷ He that reproveth [03256] a scorner [03887] getteth [03947] to himself shame [07036]: and he that rebuketh [03198] a wicked [07563] man getteth himself a blot [03971].

¹ Why do the heathen [01471] rage [07283], and the people [03816] imagine [01897] a vain thing [07385]?
² The kings [04428] of the earth [0776] set [03320] themselves, and the rulers [07336] take counsel [03245] together [03162], against the LORD [03068], and against his anointed [04899], saying,
³ Let us break [05423] their bands [04147] asunder [05423], and cast away [07993] their cords [05688] from us.

⁸ They are wet [07372] with the showers [02230] of the mountains [02022], and embrace [02263] the rock [06697] for want of a shelter [04268].

⁵ Then shall he speak [01696] unto them in his wrath [0639], and vex [0926] them in his sore displeasure [02740].

²² For I know [03045] not to give flattering titles [03655]; in so doing my maker [06213] would soon [04592] take me away [05375].

³⁷ Let thy servant [05650], I pray thee, turn back again [07725], that I may die [04191] in mine own city [05892], and be buried by the grave [06913] of my father [01] and of my mother [0517]. But behold thy servant [05650] Chimham [03643]; let him go over [05674] with my lord [0113] the king [04428]; and do [06213] to him what shall seem good [02896] [05869] unto thee.

¹⁵ The haters [08130] of the LORD [03068] should have submitted [03584] themselves unto him: but their time [06256] should have endured for ever [05769].

⁴⁷ Yet hast thou not walked [01980] after their ways [01870], nor done [06213] after their abominations [08441]: but, as if that were a very [06985] little [04592] [06962] thing, thou wast corrupted [07843] more than they [02004] in all thy ways [01870].

²⁰ Come [03212], my people [05971], enter [0935] thou into thy chambers [02315], and shut [05462] thy doors [01817] about thee: hide [02247] thyself as it were for a little [04592] moment [07281], until the indignation [02195] be overpast [05674].

⁸ And now for a little [04592] space [07281] grace [08467] hath been shewed from the LORD [03068] our God [0430], to leave [07604] us a remnant to escape [06413], and to give [05414] us a nail [03489] in his holy [06944] place [04725], that our God [0430] may lighten [0215] our eyes [05869], and give [05414] us a little [04592] reviving [04241] in our bondage [05659].

⁶ For the LORD [03068] knoweth [03045] the way [01870] of the righteous [06662]: but the way [01870] of the ungodly [07563] shall perish [06].

⁵ The Lord [0136] at thy right hand [03225] shall strike [04272] through kings [04428] in the day [03117] of his wrath [0639].

³ Put not your trust [0982] in princes [05081], nor in the son [01121] of man [0120], in whom there is no help [08668].

⁹ It is better [02896] to trust [02620] in the LORD [03068] than to put confidence [0982] in princes [05081].

¹⁶ And [2532] said [3004] to the mountains [3735] and [2532] rocks [4073], Fall [4098] on [1909] us [2248], and [2532] hide [2928] us [2248] from [575] the face [4383] of him that sitteth [2521] on [1909] the throne [2362], and [2532] from [575] the wrath [3709] of the Lamb [721]:

¹ Then Samuel [08050] took [03947] a vial [06378] of oil [08081], and poured [03332] it upon his head [07218], and kissed [05401] him, and said [0559], Is it not because the LORD [03068] hath anointed [04886] thee to be captain [05057] over his inheritance [05159]?

⁸ Then shall the Assyrian [0804] fall [05307] with the sword [02719], not of a mighty man [0376]; and the sword [02719], not of a mean man [0120], shall devour [0398] him: but he shall flee [05127] from [06440] the sword [02719], and his young men [0970] shall be discomfited [04522].

² Behold, the Lord [0136] hath a mighty [02389] and strong one [0533], which as a tempest [02230] of hail [01259] and a destroying [06986] storm [08178], as a flood [02230] of mighty [03524] waters [04325] overflowing [07857], shall cast down [03240] to the earth [0776] with the hand [03027].

⁷ I will declare [05608] the decree [02706]: the LORD [03068] hath said [0559] unto me, Thou art my Son [01121]; this day [03117] have I begotten [03205] thee.

² What, my son [01248]? and what, the son [01248] of my womb [0990]? and what, the son [01248] of my vows [05088]?

²⁸ Wherefore [1352] we receiving [3880] a kingdom [932] which cannot be moved [761], let us have [2192] grace [5485], whereby [1223] [3739] we may serve [3000] God [2316] acceptably [2102] with [3326] reverence [127] and [2532] godly fear [2124]:

¹⁷ The LORD [03068] thy God [0430] in the midst [07130] of thee is mighty [01368]; he will save [03467], he will rejoice [07797] over thee with joy [08057]; he will rest [02790] in his love [0160], he will joy [01523] over thee with singing [07440].

² Serve [05647] the LORD [03068] with gladness [08057]: come [0935] before his presence [06440] with singing [07445].

⁹ O worship [07812] the LORD [03068] in the beauty [01927] of holiness [06944]: fear [02342] before [06440] him, all the earth [0776].

⁵ The inhabitants [07934] of Samaria [08111] shall fear [01481] because of the calves [05697] of Bethaven [01007]: for the people [05971] thereof shall mourn [056] over it, and the priests [03649] thereof that rejoiced [01523] on it, for the glory [03519] thereof, because it is departed [01540] from it.

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.

¹¹ Then David [01732] gave [05414] to Solomon [08010] his son [01121] the pattern [08403] of the porch [0197], and of the houses [01004] thereof, and of the treasuries [01597] thereof, and of the upper chambers [05944] thereof, and of the inner [06442] parlours [02315] thereof, and of the place [01004] of the mercy seat [03727],

⁹ And thou, Solomon [08010] my son [01121], know [03045] thou the God [0430] of thy father [01], and serve [05647] him with a perfect [08003] heart [03820] and with a willing [02655] mind [05315]: for the LORD [03068] searcheth [01875] all hearts [03824], and understandeth [0995] all the imaginations [03336] of the thoughts [04284]: if thou seek [01875] him, he will be found [04672] of thee; but if thou forsake [05800] him, he will cast thee off [02186] for ever [05703].

³ Son [01121] of man [0120], these men [0582] have set up [05927] their idols [01544] in their heart [03820], and put [05414] the stumblingblock [04383] of their iniquity [05771] before [05227] their face [06440]: should I be enquired [01875] of at all [01875] by them?

¹⁰ Only by pride [02087] cometh [05414] contention [04683]: but with the well advised [03289] is wisdom [02451].

³ And I will cut off [03772] the judge [08199] from the midst [07130] thereof, and will slay [02026] all the princes [08269] thereof with him, saith [0559] the LORD [03068].

²² Now therefore be ye not mockers [03887], lest your bands [04147] be made strong [02388]: for I have heard [08085] from the Lord [0136] GOD [03069] of hosts [06635] a consumption [03617], even determined [02782] upon the whole earth [0776].

⁷ Hear [08085] me now therefore, O ye children [01121], and depart [05493] not from the words [0561] of my mouth [06310].

²⁸ And [2532] now [3568], little children [5040], abide [3306] in [1722] him [846]; that [2443], when [3752] he shall appear [5319], we may have [2192] confidence [3954], and [2532] not [3361] be ashamed [153] before [575] him [846] at [1722] his [846] coming [3952].