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Selected Verse: Psalms 24:1 - Strong Concordance

Verse	Translation	Text
Ps 24:1	Strong Concordance	A Psalm [04210] of David [01732]. The earth [0776] is the LORD'S [03068], and the fulness [04393] thereof; the world [08398], and they that dwell [03427] therein.
	King James	A Psalm of David. The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

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]
God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship--the ark, as requiring the most profound homage to the glory of His Majesty. (Psa 24:1-10) fulness--everything. world--the habitable globe, with they that dwell--forming a parallel expression to the first clause.

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

God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship--the ark, as requiring the most profound homage to the glory of His Majesty. (Psa 24:1-10)

fulness--everything.

world--the habitable globe, with

they that dwell--forming a parallel expression to the first clause.

Notes on the Bible, by Albert Barnes, [1834]
The earth is the Lord's - The whole world belongs to God. He is the Creator of the earth, and therefore, its Proprietor; or, in other words, "the property vests in him." It belongs to Him in a sense somewhat similar to our right of property in anything that is the production of our hands, or of our labor or skill. We claim that as our own. We feel that we have a right to use it, or to dispose of it, as we choose. No other person has a right to take it from us, or to dictate to us how we shall employ it. Thus, God, in the highest possible sense, has a right to the earth, and to all which it produces, as being all of it the creation of His hands, and the fruit of His culture and skill. He has a right to dispose of it as He pleases; by fire, or flood, or tempest; and He has an equal right to direct man in what way He shall employ that portion of the productions of the earth which may be entrusted to Him. All the right which any person has to any portion of the earth's surface, or to what is treasured up in the earth, or to what it is made to produce, is subordinate to the claims of God, and all should be yielded up at His bidding, whether He comes and claims it to be employed in His service, or whether He comes and sweeps it away by fire or flood; by the locust, or by the palmer-worm. And the fulness thereof - All which it contains; everything which goes to "fill up" the world: animals, minerals, vegetables, people. All belong to God, and He has a right to claim them for His service, and to dispose of them as He pleases. This very language, so noble, so true, and so suitable to be made conspicuous in the eyes of human beings, I saw inscribed in a place where it seemed to be most appropriate, and most adapted to arrest and direct the thoughts of men - on the front of the Royal Exchange in London. It was well to remind the great merchants of the largest commercial city in the world of the truth which it contains; it does much to describe the character of the British nation that it should be inscribed in a place so conspicuous, and, as it were, on the wealth of that great capital. The world - The word used here - תבל têbêl - is a poetic word, referring to the earth considered as fertile and inhabited - the "habitable" globe; the same as the Greek, οἰκουμένη oikoumenē. And they that dwell therein - All the inhabitants of the earth, embracing men and animals of all kinds. Compare Psa 50:10-11. God has a claim on people - upon their services, upon their talents, upon all that they can acquire by labor and skill; He has a right to all that fly in the air, or that walk the earth, or that swim in the sea. On the occasion on which it is supposed that this psalm was written, in bringing up the ark of God, and placing it in the tabernacle provided for it in the capital of the nation, no sentiment could be more appropriate than that which would recognize the universal supremacy of God.

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

The earth is the Lord's - The whole world belongs to God. He is the Creator of the earth, and therefore, its Proprietor; or, in other words, "the property vests in him." It belongs to Him in a sense somewhat similar to our right of property in anything that is the production of our hands, or of our labor or skill. We claim that as our own. We feel that we have a right to use it, or to dispose of it, as we choose. No other person has a right to take it from us, or to dictate to us how we shall employ it. Thus, God, in the highest possible sense, has a right to the earth, and to all which it produces, as being all of it the creation of His hands, and the fruit of His culture and skill. He has a right to dispose of it as He pleases; by fire, or flood, or tempest; and He has an equal right to direct man in what way He shall employ that portion of the productions of the earth which may be entrusted to Him. All the right which any person has to any portion of the earth's surface, or to what is treasured up in the earth, or to what it is made to produce, is subordinate to the claims of God, and all should be yielded up at His bidding, whether He comes and claims it to be employed in His service, or whether He comes and sweeps it away by fire or flood; by the locust, or by the palmer-worm.

And the fulness thereof - All which it contains; everything which goes to "fill up" the world: animals, minerals, vegetables, people. All belong to God, and He has a right to claim them for His service, and to dispose of them as He pleases. This very language, so noble, so true, and so suitable to be made conspicuous in the eyes of human beings, I saw inscribed in a place where it seemed to be most appropriate, and most adapted to arrest and direct the thoughts of men - on the front of the Royal Exchange in London. It was well to remind the great merchants of the largest commercial city in the world of the truth which it contains; it does much to describe the character of the British nation that it should be inscribed in a place so conspicuous, and, as it were, on the wealth of that great capital.

The world - The word used here - תבל têbêl - is a poetic word, referring to the earth considered as fertile and inhabited - the "habitable" globe; the same as the Greek, οἰκουμένη oikoumenē.

And they that dwell therein - All the inhabitants of the earth, embracing men and animals of all kinds. Compare Psa 50:10-11. God has a claim on people - upon their services, upon their talents, upon all that they can acquire by labor and skill; He has a right to all that fly in the air, or that walk the earth, or that swim in the sea. On the occasion on which it is supposed that this psalm was written, in bringing up the ark of God, and placing it in the tabernacle provided for it in the capital of the nation, no sentiment could be more appropriate than that which would recognize the universal supremacy of God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psa 50:12; Psa 89:12), i.e., everything that is to be found upon it and in it. (Note: In Co1 10:26, Paul founds on this verse (cf. Psa 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.) For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jon 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Gen 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Psa 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Psa 25:1, or longing and striving, towards anything, Deu 24:15; Pro 19:18; Hos 4:8. The Ker נפשׁי is old and acknowledged by the oldest authorities. (Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.) Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exo 20:7, an explanation, however, which does not seem possible even from Amo 6:8; Jer 51:14. We let this Kerמ alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible. In Psa 24:5 (just as at the close of Psa 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psa 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Est 2:17) blessing from Jahve and righteousness from the God of his salvation (Psa 25:5; Psa 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Psa 132:9, Psa 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psa 24:5 the answer to the question of Psa 24:3 is at an end; Psa 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Psa 14:5; Psa 73:15; Psa 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּניך is a second genitive depending on דּור, as in Psa 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isa 44:2, cf. Rom 9:6; Gal 6:16). By interpolating אלהי, as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as Sa2 6:5 (cf. Sa2 6:14) is to be read.

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

Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psa 50:12; Psa 89:12), i.e., everything that is to be found upon it and in it.

(Note: In Co1 10:26, Paul founds on this verse (cf. Psa 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.)

For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jon 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Gen 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Psa 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Psa 25:1, or longing and striving, towards anything, Deu 24:15; Pro 19:18; Hos 4:8. The Ker נפשׁי is old and acknowledged by the oldest authorities.

(Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.)

Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exo 20:7, an explanation, however, which does not seem possible even from Amo 6:8; Jer 51:14. We let this Kerמ alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible.

In Psa 24:5 (just as at the close of Psa 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psa 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Est 2:17) blessing from Jahve and righteousness from the God of his salvation (Psa 25:5; Psa 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Psa 132:9, Psa 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psa 24:5 the answer to the question of Psa 24:3 is at an end; Psa 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Psa 14:5; Psa 73:15; Psa 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּניך is a second genitive depending on דּור, as in Psa 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isa 44:2, cf. Rom 9:6; Gal 6:16). By interpolating אלהי, as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as Sa2 6:5 (cf. Sa2 6:14) is to be read.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The earth is the Lord's - He is the Creator and Governor of it; it is his own property. Men may claim districts and kingdoms of it as their property, but God is Lord of the soil. The fullness thereof - "All its creatures." - Targum. Every tree, plant, and shrub; the silver and the gold, and the cattle on a thousand hills. They that dwell therein - All human beings.

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¹ A Psalm [04210] of David [01732]. The earth [0776] is the LORD'S [03068], and the fulness [04393] thereof; the world [08398], and they that dwell [03427] therein.
² For he hath founded [03245] it upon the seas [03220], and established [03559] it upon the floods [05104].
³ Who shall ascend [05927] into the hill [02022] of the LORD [03068]? or who shall stand [06965] in his holy [06944] place [04725]?
⁴ He that hath clean [05355] hands [03709], and a pure [01249] heart [03824]; who hath not lifted up [05375] his soul [05315] unto vanity [07723], nor sworn [07650] deceitfully [04820].
⁵ He shall receive [05375] the blessing [01293] from the LORD [03068], and righteousness [06666] from the God [0430] of his salvation [03468].
⁶ This is the generation [01755] of them that seek [01875] him, that seek [01245] thy face [06440], O Jacob [03290]. Selah [05542].
⁷ Lift up [05375] your heads [07218], O ye gates [08179]; and be ye lift up [05375], ye everlasting [05769] doors [06607]; and the King [04428] of glory [03519] shall come in [0935].
⁸ Who is this King [04428] of glory [03519]? The LORD [03068] strong [05808] and mighty [01368], the LORD [03068] mighty [01368] in battle [04421].
⁹ Lift up [05375] your heads [07218], O ye gates [08179]; even lift them up [05375], ye everlasting [05769] doors [06607]; and the King [04428] of glory [03519] shall come in [0935].
¹⁰ Who is this King [04428] of glory [03519]? The LORD [03068] of hosts [06635], he is the King [04428] of glory [03519]. Selah [05542].

¹⁰ For every beast [02416] of the forest [03293] is mine, and the cattle [0929] upon a thousand [0505] hills [02042].
¹¹ I know [03045] all the fowls [05775] of the mountains [02022]: and the wild beasts [02123] of the field [07704] are mine [05978].

¹⁴ And David [01732] danced [03769] before [06440] the LORD [03068] with all his might [05797]; and David [01732] was girded [02296] with a linen [0906] ephod [0646].

⁵ And David [01732] and all the house [01004] of Israel [03478] played [07832] before [06440] the LORD [03068] on all manner of instruments made of fir [01265] wood [06086], even on harps [03658], and on psalteries [05035], and on timbrels [08596], and on cornets [04517], and on cymbals [06767].

¹⁶ And [2532] as many as [3745] walk [4748] according to [2583] this [5129] rule [2583], peace [1515] be on [1909] them [846], and [2532] mercy [1656], and [2532] upon [1909] the Israel [2474] of God [2316].

⁶ Not [3756] as [3634] though [1161] [3754] the word [3056] of God [2316] hath taken none effect [1601]. For [1063] they are not [3756] all [3956] [1537] Israel [2474], which [3588] [3778] are of Israel [2474]:

² Thus saith [0559] the LORD [03068] that made [06213] thee, and formed [03335] thee from the womb [0990], which will help [05826] thee; Fear [03372] not, O Jacob [03290], my servant [05650]; and thou, Jesurun [03484], whom I have chosen [0977].

⁸ When thou saidst, Seek [01245] ye my face [06440]; my heart [03820] said [0559] unto thee, Thy face [06440], LORD [03068], will I seek [01245].

² His seed [02233] shall be mighty [01368] upon earth [0776]: the generation [01755] of the upright [03477] shall be blessed [01288].

¹⁵ If I say [0559], I will speak [05608] thus [03644]; behold, I should offend [0898] against the generation [01755] of thy children [01121].

⁵ There were they in great [06343] fear [06342]: for God [0430] is in the generation [01755] of the righteous [06662].

⁶ This is the generation [01755] of them that seek [01875] him, that seek [01245] thy face [06440], O Jacob [03290]. Selah [05542].

³ Who shall ascend [05927] into the hill [02022] of the LORD [03068]? or who shall stand [06965] in his holy [06944] place [04725]?

⁵ He shall receive [05375] the blessing [01293] from the LORD [03068], and righteousness [06666] from the God [0430] of his salvation [03468].

¹⁶ I will also clothe [03847] her priests [03548] with salvation [03468]: and her saints [02623] shall shout aloud [07442] for joy [07444].

⁹ Let thy priests [03548] be clothed [03847] with righteousness [06664]; and let thy saints [02623] shout for joy [07442].

⁹ Hide [05641] not thy face [06440] far from me; put [05186] not thy servant [05650] away [05186] in anger [0639]: thou hast been my help [05833]; leave [05203] me not, neither forsake [05800] me, O God [0430] of my salvation [03468].

⁵ Lead [01869] me in thy truth [0571], and teach [03925] me: for thou art the God [0430] of my salvation [03468]; on thee do I wait [06960] all the day [03117].

¹⁷ And the king [04428] loved [0157] Esther [0635] above all the women [0802], and she obtained [05375] grace [02580] and favour [02617] in his sight [06440] more than all the virgins [01330]; so that he set [07760] the royal [04438] crown [03804] upon her head [07218], and made her queen [04427] instead of Vashti [02060].

³ Who shall ascend [05927] into the hill [02022] of the LORD [03068]? or who shall stand [06965] in his holy [06944] place [04725]?

¹ A Psalm [04210] of David [01732]. LORD [03068], who shall abide [01481] in thy tabernacle [0168]? who shall dwell [07931] in thy holy [06944] hill [02022]?
² He that walketh [01980] uprightly [08549], and worketh [06466] righteousness [06664], and speaketh [01696] the truth [0571] in his heart [03824].
³ He that backbiteth [07270] not with his tongue [03956], nor doeth [06213] evil [07451] to his neighbour [07453], nor taketh up [05375] a reproach [02781] against his neighbour [07138].
⁴ In whose eyes [05869] a vile person [03988] is contemned [0959]; but he honoureth [03513] them that fear [03373] the LORD [03068]. He that sweareth [07650] to his own hurt [07489], and changeth [04171] not.
⁵ He that putteth not out [05414] his money [03701] to usury [05392], nor taketh [03947] reward [07810] against the innocent [05355]. He that doeth [06213] these things shall never [05769] be moved [04131].

⁵ He shall receive [05375] the blessing [01293] from the LORD [03068], and righteousness [06666] from the God [0430] of his salvation [03468].

¹⁴ The LORD [03068] of hosts [06635] hath sworn [07650] by himself [05315], saying, Surely I will fill [04390] thee with men [0120], as with caterpillers [03218]; and they shall lift up [06030] a shout [01959] against thee.

⁸ The Lord [0136] GOD [03069] hath sworn [07650] by himself [05315], saith [05002] the LORD [03068] the God [0430] of hosts [06635], I abhor [08374] the excellency [01347] of Jacob [03290], and hate [08130] his palaces [0759]: therefore will I deliver up [05462] the city [05892] with all that is therein [04393].

⁷ Thou shalt not take [05375] the name [08034] of the LORD [03068] thy God [0430] in vain [07723]; for the LORD [03068] will not hold him guiltless [05352] that taketh [05375] his name [08034] in vain [07723].

⁸ They eat up [0398] the sin [02403] of my people [05971], and they set [05375] their heart [05315] on their iniquity [05771].

¹⁸ Chasten [03256] thy son [01121] while there is [03426] hope [08615], and let not thy soul [05315] spare [05375] for his crying [04191].

¹⁵ At his day [03117] thou shalt give [05414] him his hire [07939], neither shall the sun [08121] go down [0935] upon it; for he is poor [06041], and setteth [05375] his heart [05315] upon it: lest he cry [07121] against thee unto the LORD [03068], and it be sin [02399] unto thee.

¹ A Psalm of David [01732]. Unto thee, O LORD [03068], do I lift up [05375] my soul [05315].

⁶ To him that stretched out [07554] the earth [0776] above the waters [04325]: for his mercy [02617] endureth for ever [05769].

¹¹ In [08141] the six [08337] hundredth [03967] year [08141] of Noah's [05146] life [02416], in the second [08145] month [02320], the seventeenth [07651] [06240] day [03117] of the month [02320], the same [02088] day [03117] were all the fountains [04599] of the great [07227] deep [08415] broken up [01234], and the windows [0699] of heaven [08064] were opened [06605].

⁴ Then I said [0559], I am cast out [01644] of thy sight [05869]; yet I will look [05027] again [03254] toward thy holy [06944] temple [01964].

¹² If I were hungry [07456], I would not tell [0559] thee: for the world [08398] is mine, and the fulness [04393] thereof.

²⁶ For [1063] the earth [1093] is the Lord's [2962], and [2532] the fulness [4138] thereof [846].

¹² The north [06828] and the south [03225] thou hast created [01254] them: Tabor [08396] and Hermon [02768] shall rejoice [07442] in thy name [08034].

¹² If I were hungry [07456], I would not tell [0559] thee: for the world [08398] is mine, and the fulness [04393] thereof.