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Selected Verse: Psalms 68:1 - Strong Concordance

Verse	Translation	Text
Ps 68:1	Strong Concordance	To the chief Musician [05329], A Psalm [04210] or Song [07892] of David [01732]. Let God [0430] arise [06965], let his enemies [0341] be scattered [06327]: let them also that hate [08130] him flee [05127] before [06440] him.
	King James	To the chief Musician, A Psalm or Song of David. Let God arise, let his enemies be scattered: let them also that hate him flee before him.

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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]
This is a Psalm-song (see on Psa 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Psa 68:18). (Psa. 68:1-35) Compare Num 10:35; Psa 1:4; Psa 22:14, on the figures here used. before him--as in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).

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

This is a Psalm-song (see on Psa 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Psa 68:18). (Psa. 68:1-35)

Compare Num 10:35; Psa 1:4; Psa 22:14, on the figures here used.

before him--as in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).

Notes on the Bible, by Albert Barnes, [1834]
Let God arise - See the notes at Psa 3:7. There is an obvious reterence here to the words used by Moses on the removal of the ark in Num 10:35. The same language was also employed by Solomon when the ark was removed to the temple, and deposited in the most holy place Ch2 6:41 :" Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength." It would seem probable, therefore, that this psalm was composed on some such occasion. Let his enemies be scattered - So in Num 10:35 : "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee." The ark was the symbol of the divine presence, and the idea is, that whereever that was, the enemies of God would be subdued, or that it was only by the power of Him who was supposed to reside there that his enemies could be overcome. Let them also that hate him flee before him - Almost the exact language used by Moses in Num 10:35. It is possible that this may have been used on some occasion when the Hebrews were going out to war; but the more probable supposition is that it is general language designed to illustrate the power of God, or to state that his rising up, at any time, would be followed by the discomfiture of his enemies. The placing of the ark where it was designed to remain permanently would be a proper occasion for suggesting this general truth, that all the enemies of God must be scattered when he rose up in his majesty and power.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Let God arise The entire Psalm is pervaded by the joy of Israel in the kingdom, but a stricter order of events begins with verse 18 (Psa 68:18). This is quoted (Eph 4:7-16) of Christ's ascension ministry. Verses 21-23 (Psa 68:21-23) refer to the regathering of Israel, and the destruction of the Beast and his armies. (See "Beast," (See Scofield) - (Dan 7:8) (See "Beast," (See Scofield) - (Rev 19:20). (See "Armageddon" (See Scofield) - (Rev 16:16), (Rev 19:17-19). Verses 24-35 (Psa 68:24-35) are descriptive of full and universal kingdom blessing. (See "Kingdom" (Old Testament), (See Scofield) - (Gen 1:26). (See Scofield) - (Zac 12:8). See Psalm 69, next in order of the Messianic Psalms.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Psalm begins with the expression of a wish that the victory of God over all His foes and the triumphant exultation of the righteous were near at hand. Ewald and Hitzig take יקום אלהים hypothetically: If God arise, He enemies will be scattered. This rendering is possible in itself so far as the syntax is concerned, but here everything conspires against it; for the futures in Psa 68:2-4 form an unbroken chain; then a glance at the course of the Psalm from Psa 68:20 onwards shows that the circumstances of Israel, under which the poet writes, urged forth the wish: let God arise and humble His foes; and finally the primary passage, Num 10:35, makes it clear that the futures are the language of prayer transformed into the form of the wish. In Psa 68:3 the wish is addressed directly to God Himself, and therefore becomes petition. הנדּן is inflected (as vice versג ירדף, Psa 7:6, from ירדּף) from הנּדף (like הנּתן, Jer 32:4); it is a violation of all rule in favour of the conformity of sound (cf. הקצות for הקצות, Lev 14:43, and supra on Psa 51:6) with תּנדּף, the object of which is easily supplied (dispellas, sc. hostes tuos), and is purposely omitted in order to direct attention more stedfastly to the omnipotence which to every creature is so irresistible. Like smoke, wax (דּונג, root דג, τηκ, Sanscrit tak, to shoot past, to run, Zend taḱ, whence vitaḱina, dissolving, Neo-Persic gudâchten; causative: to cause to run in different directions = to melt or smelt) is an emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit? The wish expressed in Psa 68:4 forms the obverse of the preceding. The expressions for joy are heaped up in order to describe the transcendency of the joy that will follow the release from the yoke of the enemy. לפני is expressively used in alternation with מפני in Psa 68:2, Psa 68:3 : by the wrathful action, so to speak, that proceeds from His countenance just as the heat radiating from the fire melts the wax the foes are dispersed, whereas the righteous rejoice before His gracious countenance. As the result of the challenge that has been now expressed in Psa 68:2-4, Elohim, going before His people, begins His march; and in Psa 68:5 an appeal is made to praise Him with song, His name with the music of stringed instrument, and to make a way along which He may ride בּערבות. In view of Psa 68:34 we cannot take צרבות, as do the Targum and Talmud (B. Chagiga 12b), as a name of one of the seven heavens, a meaning to which, apart from other considerations, the verb ערב, to be effaced, confused, dark, is not an appropriate stem-word; but it must be explained according to Isa 40:3. There Jahve calls in the aid of His people, here He goes forth at the head of His people; He rides through the steppes in order to right against the enemies of His people. Not merely the historical reference assigned to the Psalm by Hitzig, but also the one adopted by ourselves, admits of allusion being made to the "steppes of Moab;" for the way to Mdeb, where the Syrian mercenaries of the Ammonites had encamped (Ch1 19:7), lay through these steppes, and also the way to Rabbath Ammon (Sa2 10:7.). סלּוּ calls upon them to make a way for Him, the glorious, invincible King (cf. Isa 57:14; Isa 62:10); סלל signifies to cast up, heap up or pave, viz., a raised and suitable street or highway, Symmachus katastroo'sate. He who thus rides along makes the salvation of His people His aim: " is His name, therefore shout with joy before Him." The Beth in בּיהּ (Symmachus, Quinta: ἴα) is the Beth essentiae, which here, as in Isa 26:4, stands beside the subject: His name is (exists) in יה, i.e., His essential name is yh, His self-attestation, by which He makes Himself capable of being known and named, consists in His being the God of salvation, who, in the might of free grace, pervades all history. This Name is a fountain of exultant rejoicing to His people. This Name is exemplificatively unfolded in Psa 68:6. The highly exalted One, who sits enthroned in the heaven of glory, rules in all history here below and takes an interest in the lowliest more especially, in all circumstances of their lives following after His own to succour them. He takes the place of a father to the orphan. He takes up the cause of the widow and contests it to a successful issue. Elohim is one who makes the solitary or isolated to dwell in the house; בּיתה with He locale, which just as well answers the question where? as whither? בּית, a house = family bond, is the opposite of יהיד, solitarius, recluse, Psa 25:16. Dachselt correctly renders it, in domum, h.e. familiam numerosam durabilemque eos ut patres-familias plantabit. He is further One who brings forth (out of the dungeon and out of captivity) those who are chained into abundance of prosperity. כּושׁרות, occurring only here, is a pluralet. from כּשׁר morf .tela, synonym אשׁר, to be straight, fortunate. Psa 68:7 briefly and sharply expresses the reverse side of this His humanely condescending rule among mankind. אך is here (cf. Gen 9:4; Lev 11:4) restrictive or adversative (as is more frequently the case with אכן); and the preterite is the preterite of that which is an actual matter of experience. The סוררים, i.e., (not from סוּר, the apostate ones, Aquila afista'menoi, but as in Psa 66:7, from סרר) the rebellious, Symmachus ἀπειθεῖς, who were not willing to submit to the rule of so gracious a God, had ever been excluded from these proofs of favour. These must inhabit צחיחה (accusative of the object), a sun-scorched land; from צחח, to be dazzlingly bright, sunny, dried or parched up. They remain in the desert without coming into the land, which, fertilized by the waters of grace, is resplendent with a fresh verdure and with rich fruits. If the poet has before his mind in connection with this the bulk of the people delivered out of Egypt, ὧν τὰ κῶλα ἔπεσαν ἐν τῇ ἐρήμω (Heb 3:17), then the transition to what follows is much more easily effected. There is, however, no necessity for any such intermediation. The poet had the march through the desert to Canaan under the guidance of Jahve, the irresistible Conqueror, in his mind even from the beginning, and now he expressly calls to mind that marvellous divine leading in order that the present age may take heart thereat.

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

The Psalm begins with the expression of a wish that the victory of God over all His foes and the triumphant exultation of the righteous were near at hand. Ewald and Hitzig take יקום אלהים hypothetically: If God arise, He enemies will be scattered. This rendering is possible in itself so far as the syntax is concerned, but here everything conspires against it; for the futures in Psa 68:2-4 form an unbroken chain; then a glance at the course of the Psalm from Psa 68:20 onwards shows that the circumstances of Israel, under which the poet writes, urged forth the wish: let God arise and humble His foes; and finally the primary passage, Num 10:35, makes it clear that the futures are the language of prayer transformed into the form of the wish. In Psa 68:3 the wish is addressed directly to God Himself, and therefore becomes petition. הנדּן is inflected (as vice versג ירדף, Psa 7:6, from ירדּף) from הנּדף (like הנּתן, Jer 32:4); it is a violation of all rule in favour of the conformity of sound (cf. הקצות for הקצות, Lev 14:43, and supra on Psa 51:6) with תּנדּף, the object of which is easily supplied (dispellas, sc. hostes tuos), and is purposely omitted in order to direct attention more stedfastly to the omnipotence which to every creature is so irresistible. Like smoke, wax (דּונג, root דג, τηκ, Sanscrit tak, to shoot past, to run, Zend taḱ, whence vitaḱina, dissolving, Neo-Persic gudâchten; causative: to cause to run in different directions = to melt or smelt) is an emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit? The wish expressed in Psa 68:4 forms the obverse of the preceding. The expressions for joy are heaped up in order to describe the transcendency of the joy that will follow the release from the yoke of the enemy. לפני is expressively used in alternation with מפני in Psa 68:2, Psa 68:3 : by the wrathful action, so to speak, that proceeds from His countenance just as the heat radiating from the fire melts the wax the foes are dispersed, whereas the righteous rejoice before His gracious countenance.

As the result of the challenge that has been now expressed in Psa 68:2-4, Elohim, going before His people, begins His march; and in Psa 68:5 an appeal is made to praise Him with song, His name with the music of stringed instrument, and to make a way along which He may ride בּערבות. In view of Psa 68:34 we cannot take צרבות, as do the Targum and Talmud (B. Chagiga 12b), as a name of one of the seven heavens, a meaning to which, apart from other considerations, the verb ערב, to be effaced, confused, dark, is not an appropriate stem-word; but it must be explained according to Isa 40:3. There Jahve calls in the aid of His people, here He goes forth at the head of His people; He rides through the steppes in order to right against the enemies of His people. Not merely the historical reference assigned to the Psalm by Hitzig, but also the one adopted by ourselves, admits of allusion being made to the "steppes of Moab;" for the way to Mdeb, where the Syrian mercenaries of the Ammonites had encamped (Ch1 19:7), lay through these steppes, and also the way to Rabbath Ammon (Sa2 10:7.). סלּוּ calls upon them to make a way for Him, the glorious, invincible King (cf. Isa 57:14; Isa 62:10); סלל signifies to cast up, heap up or pave, viz., a raised and suitable street or highway, Symmachus katastroo'sate. He who thus rides along makes the salvation of His people His aim: " is His name, therefore shout with joy before Him." The Beth in בּיהּ (Symmachus, Quinta: ἴα) is the Beth essentiae, which here, as in Isa 26:4, stands beside the subject: His name is (exists) in יה, i.e., His essential name is yh, His self-attestation, by which He makes Himself capable of being known and named, consists in His being the God of salvation, who, in the might of free grace, pervades all history. This Name is a fountain of exultant rejoicing to His people.

This Name is exemplificatively unfolded in Psa 68:6. The highly exalted One, who sits enthroned in the heaven of glory, rules in all history here below and takes an interest in the lowliest more especially, in all circumstances of their lives following after His own to succour them. He takes the place of a father to the orphan. He takes up the cause of the widow and contests it to a successful issue. Elohim is one who makes the solitary or isolated to dwell in the house; בּיתה with He locale, which just as well answers the question where? as whither? בּית, a house = family bond, is the opposite of יהיד, solitarius, recluse, Psa 25:16. Dachselt correctly renders it, in domum, h.e. familiam numerosam durabilemque eos ut patres-familias plantabit. He is further One who brings forth (out of the dungeon and out of captivity) those who are chained into abundance of prosperity. כּושׁרות, occurring only here, is a pluralet. from כּשׁר morf .tela, synonym אשׁר, to be straight, fortunate. Psa 68:7 briefly and sharply expresses the reverse side of this His humanely condescending rule among mankind. אך is here (cf. Gen 9:4; Lev 11:4) restrictive or adversative (as is more frequently the case with אכן); and the preterite is the preterite of that which is an actual matter of experience. The סוררים, i.e., (not from סוּר, the apostate ones, Aquila afista'menoi, but as in Psa 66:7, from סרר) the rebellious, Symmachus ἀπειθεῖς, who were not willing to submit to the rule of so gracious a God, had ever been excluded from these proofs of favour. These must inhabit צחיחה (accusative of the object), a sun-scorched land; from צחח, to be dazzlingly bright, sunny, dried or parched up. They remain in the desert without coming into the land, which, fertilized by the waters of grace, is resplendent with a fresh verdure and with rich fruits. If the poet has before his mind in connection with this the bulk of the people delivered out of Egypt, ὧν τὰ κῶλα ἔπεσαν ἐν τῇ ἐρήμω (Heb 3:17), then the transition to what follows is much more easily effected. There is, however, no necessity for any such intermediation. The poet had the march through the desert to Canaan under the guidance of Jahve, the irresistible Conqueror, in his mind even from the beginning, and now he expressly calls to mind that marvellous divine leading in order that the present age may take heart thereat.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Let God arise - This was sung when the Levites took up the ark upon their shoulders; see Num 10:35-36 (note), and the notes there.

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⁷ He shall abide [03427] before [06440] God [0430] for ever [05769]: O prepare [04487] mercy [02617] and truth [0571], which may preserve [05341] him.

³ But let the righteous [06662] be glad [08055]; let them rejoice [05970] before [06440] God [0430]: yea, let them exceedingly [08057] rejoice [07797].

¹⁴ I am poured out [08210] like water [04325], and all my bones [06106] are out of joint [06504]: my heart [03820] is like wax [01749]; it is melted [04549] in the midst [08432] of my bowels [04578].

⁴ The ungodly [07563] are not so: but are like the chaff [04671] which the wind [07307] driveth away [05086].

¹⁸ Thou hast ascended [05927] on high [04791], thou hast led captivity [07628] captive [07617]: thou hast received [03947] gifts [04979] for men [0120]; yea, for the rebellious [05637] also, that the LORD [03050] God [0430] might dwell [07931] among them.

¹ A Psalm [04210] and Song [07892] at the dedication [02598] of the house [01004] of David [01732]. I will extol [07311] thee, O LORD [03068]; for thou hast lifted me up [01802], and hast not made my foes [0341] to rejoice [08055] over me.

⁴¹ Now therefore arise [06965], O LORD [03068] God [0430], into thy resting [05118] place, thou, and the ark [0727] of thy strength [05797]: let thy priests [03548], O LORD [03068] God [0430], be clothed [03847] with salvation [08668], and let thy saints [02623] rejoice [08055] in goodness [02896].

⁷ Arise [06965], O LORD [03068]; save [03467] me, O my God [0430]: for thou hast smitten [05221] all mine enemies [0341] upon the cheek bone [03895]; thou hast broken [07665] the teeth [08127] of the ungodly [07563].

⁸ In that day [03117] shall the LORD [03068] defend [01598] the inhabitants [03427] of Jerusalem [03389]; and he that is feeble [03782] among them at that day [03117] shall be as David [01732]; and the house [01004] of David [01732] shall be as God [0430], as the angel [04397] of the LORD [03068] before [06440] them.

²⁶ And God [0430] said [0559], Let us make [06213] man [0120] in our image [06754], after our likeness [01823]: and let them have dominion [07287] over the fish [01710] of the sea [03220], and over the fowl [05775] of the air [08064], and over the cattle [0929], and over all the earth [0776], and over every creeping thing [07431] that creepeth [07430] upon the earth [0776].

²⁴ They have seen [07200] thy goings [01979], O God [0430]; even the goings [01979] of my God [0410], my King [04428], in the sanctuary [06944].
²⁵ The singers [07891] went before [06923], the players on instruments [05059] followed after [0310]; among [08432] them were the damsels [05959] playing with timbrels [08608].
²⁶ Bless [01288] ye God [0430] in the congregations [04721], even the Lord [0136], from the fountain [04726] of Israel [03478].
²⁷ There is little [06810] Benjamin [01144] with their ruler [07287], the princes [08269] of Judah [03063] and their council [07277], the princes [08269] of Zebulun [02074], and the princes [08269] of Naphtali [05321].
²⁸ Thy God [0430] hath commanded [06680] thy strength [05797]: strengthen [05810], O God [0430], that which [02098] thou hast wrought [06466] for us.
²⁹ Because of thy temple [01964] at Jerusalem [03389] shall kings [04428] bring [02986] presents [07862] unto thee.
³⁰ Rebuke [01605] the company [02416] of spearmen [07070], the multitude [05712] of the bulls [047], with the calves [05695] of the people [05971], till every one submit [07511] himself with pieces [07518] of silver [03701]: scatter [0967] thou the people [05971] that delight [02654] in war [07128].
³¹ Princes [02831] shall come out [0857] of Egypt [04714]; Ethiopia [03568] shall soon stretch out [07323] her hands [03027] unto God [0430].
³² Sing [07891] unto God [0430], ye kingdoms [04467] of the earth [0776]; O sing praises [02167] unto the Lord [0136]; Selah [05542]:
³³ To him that rideth [07392] upon the heavens [08064] of heavens [08064], which were of old [06924]; lo, he doth send out [05414] his voice [06963], and that a mighty [05797] voice [06963].
³⁴ Ascribe [05414] ye strength [05797] unto God [0430]: his excellency [01346] is over Israel [03478], and his strength [05797] is in the clouds [07834].
³⁵ O God [0430], thou art terrible [03372] out of thy holy places [04720]: the God [0410] of Israel [03478] is he that giveth [05414] strength [05797] and power [08592] unto his people [05971]. Blessed [01288] be God [0430].

¹⁷ And [2532] I saw [1492] an [1520] angel [32] standing [2476] in [1722] the sun [2246]; and [2532] he cried [2896] with a loud [3173] voice [5456], saying [3004] to all [3956] the fowls [3732] that fly [4072] in [1722] the midst of heaven [3321], Come [1205] and [2532] gather yourselves together [4863] unto [1519] the supper [1173] of the great [3173] God [2316];
¹⁸ That [2443] ye may eat [5315] the flesh [4561] of kings [935], and [2532] the flesh [4561] of captains [5506], and [2532] the flesh [4561] of mighty men [2478], and [2532] the flesh [4561] of horses [2462], and [2532] of them that sit [2521] on [1909] them [846], and [2532] the flesh [4561] of all [3956] men, both free [1658] and [2532] bond [1401], both [2532] small [3398] and [2532] great [3173].
¹⁹ And [2532] I saw [1492] the beast [2342], and [2532] the kings [935] of the earth [1093], and [2532] their [846] armies [4753], gathered together [4863] to make [4160] war [4171] against [3326] him that sat [2521] on [1909] the horse [2462], and [2532] against [3326] his [846] army [4753].

¹⁶ And [2532] he gathered [4863] them [846] together [4863] into [1519] a place [5117] called [2564] in the Hebrew tongue [1447] Armageddon [717].

²⁰ And [2532] the beast [2342] was taken [4084], and [2532] with [3326] him [5127] the false prophet [5578] that wrought [4160] miracles [4592] before [1799] him [846], with [1722] which [3739] he deceived [4105] them that had received [2983] the mark [5480] of the beast [2342], and [2532] them that worshipped [4352] his [846] image [1504]. These both [1417] were cast [906] alive [2198] into [1519] a lake [3041] of fire [4442] burning [2545] with [1722] brimstone [2303].

⁸ I considered [01934] [07920] the horns [07162], and, behold [0431], there came up [05559] among [0997] them another [0317] little [02192] horn [07162], before [06925] [04481] whom there were three [08532] of [04481] the first [06933] horns [07162] plucked up by the roots [06132]: and, behold [0431], in this [01668] horn [07162] were eyes [05870] like the eyes [05870] of man [0606], and a mouth [06433] speaking [04449] great things [07260].

²¹ But God [0430] shall wound [04272] the head [07218] of his enemies [0341], and the hairy [08181] scalp [06936] of such an one as goeth on still [01980] in his trespasses [0817].
²² The Lord [0136] said [0559], I will bring again [07725] from Bashan [01316], I will bring my people again [07725] from the depths [04688] of the sea [03220]:
²³ That thy foot [07272] may be dipped [04272] in the blood [01818] of thine enemies [0341], and the tongue [03956] of thy dogs [03611] in the same.

⁷ But [1161] unto every [1538] one [1520] of us [2257] is given [1325] grace [5485] according to [2596] the measure [3358] of the gift [1431] of Christ [5547].
⁸ Wherefore [1352] he saith [3004], When he ascended [305] up [1519] on high [5311], he led captivity [162] captive [161], and [2532] gave [1325] gifts [1390] unto men [444].
⁹ (Now [1161] that he ascended [305], what [5101] is it [2076] but [1508] that [3754] he [2597] also [2532] descended [2597] first [4412] into [1519] the lower [2737] parts [3313] of the earth [1093]?
¹⁰ He [846] that descended [2597] is [2076] the same also [2532] that ascended up [305] far above [5231] all [3956] heavens [3772], that [2443] he might fill [4137] all things [3956].)
¹¹ And [2532] he [846] gave [1325] some [3303], apostles [652]; and [1161] some, prophets [4396]; and [1161] some, evangelists [2099]; and [1161] some, pastors [4166] and [2532] teachers [1320];
¹² For [4314] the perfecting [2677] of the saints [40], for [1519] the work [2041] of the ministry [1248], for [1519] the edifying [3619] of the body [4983] of Christ [5547]:
¹³ Till [3360] we all [3956] come [2658] in [1519] the unity [1775] of the faith [4102], and [2532] of the knowledge [1922] of the Son [5207] of God [2316], unto [1519] a perfect [5046] man [435], unto [1519] the measure [3358] of the stature [2244] of the fulness [4138] of Christ [5547]:
¹⁴ That [2443] we henceforth be [5600] no more [3371] children [3516], tossed to and fro [2831], and [2532] carried about with [4064] every [3956] wind [417] of doctrine [1319], by [1722] the sleight [2940] of men [444], and cunning craftiness [1722] [3834], whereby [4314] they lie in wait [3180] to deceive [4106];
¹⁵ But [1161] speaking the truth [226] in [1722] love [26], may grow up [837] into [1519] him [846] in all things [3956], which [3739] is [2076] the head [2776], even Christ [5547]:
¹⁶ From [1537] whom [3739] the whole [3956] body [4983] fitly joined together [4883] and [2532] compacted [4822] by [1223] that which every [3956] joint [860] supplieth [2024], according [2596] to the effectual working [1753] in [1722] the measure [3358] of every [1538] part [1520] [3313], maketh [4160] increase [838] of the body [4983] unto [1519] the edifying [3619] of itself [1438] in [1722] love [26].

¹⁷ But [1161] with whom [5101] was he grieved [4360] forty [5062] years [2094]? was it not [3780] with them that had sinned [264], whose [3739] carcases [2966] fell [4098] in [1722] the wilderness [2048]?

⁷ He ruleth [04910] by his power [01369] for ever [05769]; his eyes [05869] behold [06822] the nations [01471]: let not the rebellious [05637] exalt [07311] [07311] themselves. Selah [05542].

⁴ Nevertheless [0389] these shall ye not eat [0398] of them that chew [05927] the cud [01625], or of them that divide [06536] the hoof [06541]: as the camel [01581], because he cheweth [05927] the cud [01625], but divideth [06536] not the hoof [06541]; he is unclean [02931] unto you.

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

⁷ O God [0430], when thou wentest forth [03318] before [06440] thy people [05971], when thou didst march [06805] through the wilderness [03452]; Selah [05542]:

¹⁶ Turn [06437] thee unto me, and have mercy [02603] upon me; for I am desolate [03173] and afflicted [06041].

⁶ God [0430] setteth [03427] the solitary [03173] in families [01004]: he bringeth out [03318] those which are bound [0615] with chains [03574]: but the rebellious [05637] dwell [07931] in a dry [06707] land.

⁴ Trust [0982] ye in the LORD [03068] for ever [05703]: for in the LORD [03050] JEHOVAH [03068] is everlasting [05769] strength [06697]:

¹⁰ Go through [05674], go through [05674] the gates [08179]; prepare [06437] ye the way [01870] of the people [05971]; cast up [05549], cast up [05549] the highway [04546]; gather out [05619] the stones [068]; lift up [07311] a standard [05251] for the people [05971].

¹⁴ And shall say [0559], Cast ye up [05549], cast ye up [05549], prepare [06437] the way [01870], take up [07311] the stumblingblock [04383] out of the way [01870] of my people [05971].

⁷ And when David [01732] heard [08085] of it, he sent [07971] Joab [03097], and all the host [06635] of the mighty men [01368].

⁷ So they hired [07936] thirty [07970] and two [08147] thousand [0505] chariots [07393], and the king [04428] of Maachah [04601] and his people [05971]; who came [0935] and pitched [02583] before [06440] Medeba [04311]. And the children [01121] of Ammon [05983] gathered themselves together [0622] from their cities [05892], and came [0935] to battle [04421].

³ The voice [06963] of him that crieth [07121] in the wilderness [04057], Prepare [06437] ye the way [01870] of the LORD [03068], make straight [03474] in the desert [06160] a highway [04546] for our God [0430].

³⁴ Ascribe [05414] ye strength [05797] unto God [0430]: his excellency [01346] is over Israel [03478], and his strength [05797] is in the clouds [07834].

⁵ A father [01] of the fatherless [03490], and a judge [01781] of the widows [0490], is God [0430] in his holy [06944] habitation [04583].

² As smoke [06227] is driven away [05086], so drive them away [05086]: as wax [01749] melteth [04549] before [06440] the fire [0784], so let the wicked [07563] perish [06] at the presence [06440] of God [0430].
³ But let the righteous [06662] be glad [08055]; let them rejoice [05970] before [06440] God [0430]: yea, let them exceedingly [08057] rejoice [07797].
⁴ Sing [07891] unto God [0430], sing praises [02167] to his name [08034]: extol [05549] him that rideth [07392] upon the heavens [06160] by his name [08034] JAH [03050], and rejoice [05937] before [06440] him.

³ But let the righteous [06662] be glad [08055]; let them rejoice [05970] before [06440] God [0430]: yea, let them exceedingly [08057] rejoice [07797].

⁴ Sing [07891] unto God [0430], sing praises [02167] to his name [08034]: extol [05549] him that rideth [07392] upon the heavens [06160] by his name [08034] JAH [03050], and rejoice [05937] before [06440] him.

⁶ Behold, thou desirest [02654] truth [0571] in the inward parts [02910]: and in the hidden [05640] part thou shalt make me to know [03045] wisdom [02451].

⁴³ And if the plague [05061] come again [07725], and break [06524] out in the house [01004], after [0310] that he hath taken [02502] away the stones [068], and after [0310] he hath scraped [07096] the house [01004], and after [0310] it is plaistered [02902];

⁴ And Zedekiah [06667] king [04428] of Judah [03063] shall not escape [04422] out of the hand [03027] of the Chaldeans [03778], but shall surely [05414] be delivered [05414] into the hand [03027] of the king [04428] of Babylon [0894], and shall speak [01696] with him mouth [06310] to mouth [06310], and his eyes [05869] shall behold [07200] his eyes [05869];

⁶ Arise [06965], O LORD [03068], in thine anger [0639], lift up [05375] thyself because of the rage [05678] of mine enemies [06887]: and awake [05782] for me to the judgment [04941] that thou hast commanded [06680].

³ But let the righteous [06662] be glad [08055]; let them rejoice [05970] before [06440] God [0430]: yea, let them exceedingly [08057] rejoice [07797].

²⁰ He that is our God [0410] is the God [0410] of salvation [04190]; and unto GOD [03069] the Lord [0136] belong the issues [08444] from death [04194].

³⁵ And it came to pass, when the ark [0727] set forward [05265], that Moses [04872] said [0559], Rise up [06965], LORD [03068], and let thine enemies [0341] be scattered [06327]; and let them that hate [08130] thee flee [05127] before [06440] thee.
³⁶ And when it rested [05117], he said [0559], Return [07725], O LORD [03068], unto the many [07233] thousands [0505] of Israel [03478].