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Selected Verse: Psalms 90:1 - Strong Concordance

Verse	Translation	Text
Ps 90:1	Strong Concordance	A Prayer [08605] of Moses [04872] the man [0376] of God [0430]. Lord [0136], thou hast been our dwelling place [04583] in all [01755] generations [01755].
	King James	A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.

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]
Contrasting man's frailty with God's eternity, the writer mourns over it as the punishment of sin, and prays for a return of the divine favor. A Prayer [mainly such] of Moses the man of God-- (Deu 33:1; Jos 14:6); as such he wrote this (see on Psa 18:1, title, and Psa 36:1, title). (Psa. 90:1-17) dwelling-place--home (compare Eze 11:16), as a refuge (Deu 33:27).

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

Contrasting man's frailty with God's eternity, the writer mourns over it as the punishment of sin, and prays for a return of the divine favor. A Prayer [mainly such] of Moses the man of God-- (Deu 33:1; Jos 14:6); as such he wrote this (see on Psa 18:1, title, and Psa 36:1, title). (Psa. 90:1-17)

dwelling-place--home (compare Eze 11:16), as a refuge (Deu 33:27).

Notes on the Bible, by Albert Barnes, [1834]
Lord - Not יהוה Yahweh here, but אדני 'Adonāy. The word is properly rendered "Lord," but it is a term which is often applied to God. It indicates, however, nothing in regard to his character or attributes except that he is a "Ruler or Governor." Thou hast been our dwelling-place - The Septuagint renders this, "refuge" - καταφυγἡ kataphugē. So the Latin Vulgate, "refugium;" and Luther, "Zuflucht." The Hebrew word - מעון mâ‛ôn - means properly a habitation, a dwelling, as of God in his temple, Psa 26:8; heaven, Psa 68:5; Deu 26:15. It also means a den or lair for wild beasts, Nah 2:12; Jer 9:11. But here the idea seems to be, as in the Septuagint, Vulgate, and Luther, "a refuge"; a place to which one may come as to his home, as one does from a journey; from wandering; from toil; from danger: a place to which such a one naturally resorts, which he loves, and where he feels that he may rest secure. The idea is, that a friend of God has that feeling in respect to Him, which one has toward his own home - his abode - the place which he loves and calls his own. In all generations - Margin, "generation and generation." That is, A succeeding generation has found him to be the same as the previous generation had. He was unchanged, though the successive generations of men passed away.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The poet begins with the confession that the Lord has proved Himself to His own, in all periods of human history, as that which He was before the world was and will be for evermore. God is designedly appealed to by the name אדני, which frequently occurs in the mouth of Moses in the middle books of the Pentateuch, and also in the Song at the Sea, Exo 15:17 and in Deu 3:24. He is so named here as the Lord ruling over human history with an exaltation ever the same. Human history runs on in דּר ודר, so that one period (περίοδος) with the men living contemporaneous with it goes and another comes; the expression is deuteronomic (Deu 32:7). Such a course of generations lies behind the poet; and in them all the Lord has been מעון to His church, out of the heart of which the poet discourses. This expression too is Deuteronomic (Deu 33:27). מעון signifies a habitation, dwelling-place (vid., on Psa 26:8), more especially God's heavenly and earthly dwelling-place, then the dwelling-place which God Himself is to His saints, inasmuch as He takes up to Himself, conceals and protects, those who flee to Him from the wicked one and from evil, and turn in to Him (Psa 71:3; Psa 91:9). In order to express fuisti היית was indispensable; but just as fuisti comes from fuo, φύω, היה (הוה) signifies not a closed, shut up being, but a being that discloses itself, consequently it is fuisti in the sense of te exhibuisti. This historical self-manifestation of god is based upon the fact that He is אל, i.e., might absolutely, or the absolutely Mighty One; and He was this, as Psa 90:2 says, even before the beginning of the history of the present world, and will be in the distant ages of the future as of the past. The foundation of this world's history is the creation. The combination ארץ ותבל shows that this is intended to be taken as the object. ותּחולל (with Metheg beside the e4 of the final syllable, which is deprived of its accent, vid., on Psa 18:20) is the language of address (Rashi): that which is created is in a certain sense born from God (ילּד), and He brings it forth out of Himself; and this is here expressed by חולל (as in Deu 32:18, cf. Isa 51:2), creation being compared to travail which takes place amidst pains (Psychology, S. 114; tr. p. 137). If, after the example of the lxx and Targum, one reads as passive ותּחולל (Bttcher, Olshausen, Hitzig) from the Pulal חולל, Pro 8:24, - and this commends itself, since the pre-existence of God can be better dated back beyond facts than beyond the acts of God Himself, - then the conception remains essentially the same, since the Eternal and Absolute One is still to be thought of as מחולל. The fact that the mountains are mentioned first of all, harmonizes with Deu 33:15. The modus consecutivus is intended to say: before the mountains were brought forth and Thou wast in labour therewith.... The forming of the mountains consequently coincides with the creation of the earth, which is here as a body or mass called ארץ, and as a continent with the relief of mountains and lowlands is called תבל (cf. תבל ארץ, Pro 8:31; Job 37:12). To the double clause with טרם seq. praet. (cf. on the other hand seq. fut. Deu 31:21) is appended וּמעולם as a second definition of time: before the creation of the world, and from eternity to eternity. The Lord was God before the world was - that is the first assertion of Psa 90:2; His divine existence reaches out of the unlimited past into the unlimited future - this is the second. אל is not vocative, which it sometimes, though rarely, is in the Psalms; it is a predicate, as e.g., in Deu 3:24. This is also to be seen from Psa 90:3, Psa 90:4, when Psa 90:3 now more definitely affirms the omnipotence of God, and Psa 90:4 the supra-temporality of God or the omnipresence of God in time. The lxx misses the meaning when it brings over אל from Psa 90:2, and reads אל־תּשׁב. The shorter future form תּשׁב for תּשׁיב stands poetically instead of the longer, as e.g., in Psa 11:6; Psa 26:9; cf. the same thing in the inf. constr. in Deu 26:12, and both instances together in Deu 32:8. The poet intentionally calls the generation that is dying away אנושׁ, which denotes man from the side of his frailty or perishableness; and the new generation בּני־אדם, with which is combined the idea of entrance upon life. It is clear that השׁיב עד־דּכּא is intended to be understood according to Gen 3:19; but it is a question whether דּכּא is conceived of as an adjective (with mutable aa), as in Psa 34:19, Isa 57:15 : Thou puttest men back into the condition of crushed ones (cf. on the construction Num 24:24), or whether as a neutral feminine from דּך (= דּכּה): Thou changest them into that which is crushed = dust, or whether as an abstract substantive like דּכּה, or according to another reading (cf. Psa 127:2) דּכּא, in Deu 23:2 : to crushing. This last is the simplest way of taking it, but it comes to one and the same thing with the second, since דּכּא signifies crushing in the neuter sense. A fut. consec. follows. The fact that God causes one generation to die off has as its consequence that He calls another into being (cf. the Arabic epithet of God el-mu‛ı̂d = המשׁיב, the Resuscitator). Hofmann and Hitzig take תּשׁב as imperfect on account of the following ותּאמר: Thou didst decree mortality for men; but the fut. consec. frequently only expresses the sequence of the thoughts or the connection of the matter, e.g., after a future that refers to that which is constantly taking place, Job 14:10. God causes men to die without letting them die out; for - so it continues in Psa 90:4 - a thousand years is to Him a very short period, not to be at all taken into account. What now is the connection between that which confirms and that which is confirmed here? It is not so much Psa 90:3 that is confirmed as Psa 90:2, to which the former serves for explanation, viz., this, that God as the Almighty (אל), in the midst of this change of generations, which is His work, remains Himself eternally the same. This ever the same, absolute existence has its ground herein, that time, although God fills it up with His working, is no limitation to Him. A thousand years, which would make any man who might live through them weary of life, are to Him like a vanishing point. The proposition, as Pe2 3:8 shows, is also true when reversed: "One day is with the Lord as a thousand years." He is however exalted above all time, inasmuch as the longest period appears to Him very short, and in the shortest period the greatest work can be executed by Him. The standpoint of the first comparison, "as yesterday," is taken towards the end of the thousand of years. A whole millennium appears to God, when He glances over it, just as the yesterday does to us when (כּי) it is passing by (יעבר), and we, standing on the border of the opening day, look back upon the day that is gone. The second comparison is an advance upon the first, and an advance also in form, from the fact that the Caph similitudinis is wanting: a thousand years are to God a watch in the night. אשׁמוּרה is a night-watch, of which the Israelites reckoned three, viz., the first, the middle, and the morning watch (vid., Winer's Realwrterbuch s. v. Nachtwache). It is certainly not without design that the poet says אשׁמוּרה בלּילה instead of אשׁמרת הלּילה. The night-time is the time for sleep; a watch in the night is one that is slept away, or at any rate passed in a sort of half-sleep. A day that is past, as we stand on the end of it, still produces upon us the impression of a course of time by reason of the events which we can recall; but a night passed in sleep, and now even a fragment of the night, is devoid of all trace to us, and is therefore as it were timeless. Thus is it to God with a thousand years: they do not last long to Him; they do not affect Him; at the close of them, as at the beginning, He is the Absolute One (אל). Time is as nothing to Him, the Eternal One. The changes of time are to Him no barrier restraining the realization of His counsel - a truth which has a terrible and a consolatory side. The poet dwells upon the fear which it produces.

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

The poet begins with the confession that the Lord has proved Himself to His own, in all periods of human history, as that which He was before the world was and will be for evermore. God is designedly appealed to by the name אדני, which frequently occurs in the mouth of Moses in the middle books of the Pentateuch, and also in the Song at the Sea, Exo 15:17 and in Deu 3:24. He is so named here as the Lord ruling over human history with an exaltation ever the same. Human history runs on in דּר ודר, so that one period (περίοδος) with the men living contemporaneous with it goes and another comes; the expression is deuteronomic (Deu 32:7). Such a course of generations lies behind the poet; and in them all the Lord has been מעון to His church, out of the heart of which the poet discourses. This expression too is Deuteronomic (Deu 33:27). מעון signifies a habitation, dwelling-place (vid., on Psa 26:8), more especially God's heavenly and earthly dwelling-place, then the dwelling-place which God Himself is to His saints, inasmuch as He takes up to Himself, conceals and protects, those who flee to Him from the wicked one and from evil, and turn in to Him (Psa 71:3; Psa 91:9). In order to express fuisti היית was indispensable; but just as fuisti comes from fuo, φύω, היה (הוה) signifies not a closed, shut up being, but a being that discloses itself, consequently it is fuisti in the sense of te exhibuisti. This historical self-manifestation of god is based upon the fact that He is אל, i.e., might absolutely, or the absolutely Mighty One; and He was this, as Psa 90:2 says, even before the beginning of the history of the present world, and will be in the distant ages of the future as of the past. The foundation of this world's history is the creation. The combination ארץ ותבל shows that this is intended to be taken as the object. ותּחולל (with Metheg beside the e4 of the final syllable, which is deprived of its accent, vid., on Psa 18:20) is the language of address (Rashi): that which is created is in a certain sense born from God (ילּד), and He brings it forth out of Himself; and this is here expressed by חולל (as in Deu 32:18, cf. Isa 51:2), creation being compared to travail which takes place amidst pains (Psychology, S. 114; tr. p. 137). If, after the example of the lxx and Targum, one reads as passive ותּחולל (Bttcher, Olshausen, Hitzig) from the Pulal חולל, Pro 8:24, - and this commends itself, since the pre-existence of God can be better dated back beyond facts than beyond the acts of God Himself, - then the conception remains essentially the same, since the Eternal and Absolute One is still to be thought of as מחולל. The fact that the mountains are mentioned first of all, harmonizes with Deu 33:15. The modus consecutivus is intended to say: before the mountains were brought forth and Thou wast in labour therewith.... The forming of the mountains consequently coincides with the creation of the earth, which is here as a body or mass called ארץ, and as a continent with the relief of mountains and lowlands is called תבל (cf. תבל ארץ, Pro 8:31; Job 37:12). To the double clause with טרם seq. praet. (cf. on the other hand seq. fut. Deu 31:21) is appended וּמעולם as a second definition of time: before the creation of the world, and from eternity to eternity. The Lord was God before the world was - that is the first assertion of Psa 90:2; His divine existence reaches out of the unlimited past into the unlimited future - this is the second. אל is not vocative, which it sometimes, though rarely, is in the Psalms; it is a predicate, as e.g., in Deu 3:24.

This is also to be seen from Psa 90:3, Psa 90:4, when Psa 90:3 now more definitely affirms the omnipotence of God, and Psa 90:4 the supra-temporality of God or the omnipresence of God in time. The lxx misses the meaning when it brings over אל from Psa 90:2, and reads אל־תּשׁב. The shorter future form תּשׁב for תּשׁיב stands poetically instead of the longer, as e.g., in Psa 11:6; Psa 26:9; cf. the same thing in the inf. constr. in Deu 26:12, and both instances together in Deu 32:8. The poet intentionally calls the generation that is dying away אנושׁ, which denotes man from the side of his frailty or perishableness; and the new generation בּני־אדם, with which is combined the idea of entrance upon life. It is clear that השׁיב עד־דּכּא is intended to be understood according to Gen 3:19; but it is a question whether דּכּא is conceived of as an adjective (with mutable aa), as in Psa 34:19, Isa 57:15 : Thou puttest men back into the condition of crushed ones (cf. on the construction Num 24:24), or whether as a neutral feminine from דּך (= דּכּה): Thou changest them into that which is crushed = dust, or whether as an abstract substantive like דּכּה, or according to another reading (cf. Psa 127:2) דּכּא, in Deu 23:2 : to crushing. This last is the simplest way of taking it, but it comes to one and the same thing with the second, since דּכּא signifies crushing in the neuter sense. A fut. consec. follows. The fact that God causes one generation to die off has as its consequence that He calls another into being (cf. the Arabic epithet of God el-mu‛ı̂d = המשׁיב, the Resuscitator). Hofmann and Hitzig take תּשׁב as imperfect on account of the following ותּאמר: Thou didst decree mortality for men; but the fut. consec. frequently only expresses the sequence of the thoughts or the connection of the matter, e.g., after a future that refers to that which is constantly taking place, Job 14:10. God causes men to die without letting them die out; for - so it continues in Psa 90:4 - a thousand years is to Him a very short period, not to be at all taken into account. What now is the connection between that which confirms and that which is confirmed here? It is not so much Psa 90:3 that is confirmed as Psa 90:2, to which the former serves for explanation, viz., this, that God as the Almighty (אל), in the midst of this change of generations, which is His work, remains Himself eternally the same. This ever the same, absolute existence has its ground herein, that time, although God fills it up with His working, is no limitation to Him. A thousand years, which would make any man who might live through them weary of life, are to Him like a vanishing point. The proposition, as Pe2 3:8 shows, is also true when reversed: "One day is with the Lord as a thousand years." He is however exalted above all time, inasmuch as the longest period appears to Him very short, and in the shortest period the greatest work can be executed by Him. The standpoint of the first comparison, "as yesterday," is taken towards the end of the thousand of years. A whole millennium appears to God, when He glances over it, just as the yesterday does to us when (כּי) it is passing by (יעבר), and we, standing on the border of the opening day, look back upon the day that is gone. The second comparison is an advance upon the first, and an advance also in form, from the fact that the Caph similitudinis is wanting: a thousand years are to God a watch in the night. אשׁמוּרה is a night-watch, of which the Israelites reckoned three, viz., the first, the middle, and the morning watch (vid., Winer's Realwrterbuch s. v. Nachtwache). It is certainly not without design that the poet says אשׁמוּרה בלּילה instead of אשׁמרת הלּילה. The night-time is the time for sleep; a watch in the night is one that is slept away, or at any rate passed in a sort of half-sleep. A day that is past, as we stand on the end of it, still produces upon us the impression of a course of time by reason of the events which we can recall; but a night passed in sleep, and now even a fragment of the night, is devoid of all trace to us, and is therefore as it were timeless. Thus is it to God with a thousand years: they do not last long to Him; they do not affect Him; at the close of them, as at the beginning, He is the Absolute One (אל). Time is as nothing to Him, the Eternal One. The changes of time are to Him no barrier restraining the realization of His counsel - a truth which has a terrible and a consolatory side. The poet dwells upon the fear which it produces.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Dwelling place - Although we and our fathers, for some generations, have had no fixed habitation, yet thou hast been instead of a dwelling - place to us, by thy watchful and gracious providence. And this intimates that all the following miseries were not to be imputed to God but themselves.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Lord, thou hast been our dwellingplace - מעון maon; but instead of this several MSS. have מעוז maoz, "place of defense," or "refuge," which is the reading of the Vulgate, Septuagint, Arabic, and Anglo-Saxon. Ever since thy covenant with Abraham thou hast been the Resting-place, Refuge, and Defence of thy people Israel. Thy mercy has been lengthened out from generation to generation.

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²⁷ The eternal [06924] God [0430] is thy refuge [04585], and underneath are the everlasting [05769] arms [02220]: and he shall thrust out [01644] the enemy [0341] from before [06440] thee; and shall say [0559], Destroy [08045] them.

¹⁶ Therefore say [0559], Thus saith [0559] the Lord [0136] GOD [03069]; Although I have cast them far off [07368] among the heathen [01471], and although I have scattered [06327] them among the countries [0776], yet will I be to them as a little [04592] sanctuary [04720] in the countries [0776] where they shall come [0935].

¹ To the chief Musician [05329], A Psalm of David [01732] the servant [05650] of the LORD [03068]. The transgression [06588] of the wicked [07563] saith [05002] within [07130] my heart [03820], that there is no fear [06343] of God [0430] before his eyes [05869].

¹ To the chief Musician [05329], A Psalm of David [01732], the servant [05650] of the LORD [03068], who spake [01696] unto the LORD [03068] the words [01697] of this song [07892] in the day [03117] that the LORD [03068] delivered [05337] him from the hand [03709] of all his enemies [0341], and from the hand [03027] of Saul [07586]: And he said [0559], I will love [07355] thee, O LORD [03068], my strength [02391].

⁶ Then the children [01121] of Judah [03063] came [05066] unto Joshua [03091] in Gilgal [01537]: and Caleb [03612] the son [01121] of Jephunneh [03312] the Kenezite [07074] said [0559] unto him, Thou knowest [03045] the thing [01697] that the LORD [03068] said [01696] unto Moses [04872] the man [0376] of God [0430] concerning me [0182] and thee [0182] in Kadeshbarnea [06947].

¹ And this is the blessing [01293], wherewith Moses [04872] the man [0376] of God [0430] blessed [01288] the children [01121] of Israel [03478] before [06440] his death [04194].

¹¹ And I will make [05414] Jerusalem [03389] heaps [01530], and a den [04583] of dragons [08577]; and I will make [05414] the cities [05892] of Judah [03063] desolate [08077], without an inhabitant [03427].

¹² The lion [0738] did tear in pieces [02963] enough [01767] for his whelps [01484], and strangled [02614] for his lionesses [03833], and filled [04390] his holes [02356] with prey [02964], and his dens [04585] with ravin [02966].

¹⁵ Look down [08259] from thy holy [06944] habitation [04583], from heaven [08064], and bless [01288] thy people [05971] Israel [03478], and the land [0127] which thou hast given [05414] us, as thou swarest [07650] unto our fathers [01], a land [0776] that floweth [02100] with milk [02461] and honey [01706].

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].

⁸ LORD [03068], I have loved [0157] the habitation [04583] of thy house [01004], and the place [04725] where thine honour [03519] dwelleth [04908].

⁸ But [1161], beloved [27], be [2990] not [3361] [5209] ignorant [2990] of this one [1520] thing [5124], that [3754] one [3391] day [2250] is with [3844] the Lord [2962] as [5613] a thousand [5507] years [2094], and [2532] a thousand [5507] years [2094] as [5613] one [3391] day [2250].

² Before the mountains [02022] were brought forth [03205], or ever thou hadst formed [02342] the earth [0776] and the world [08398], even from everlasting [05769] to [05704] everlasting [05769], thou art God [0410].

³ Thou turnest [07725] man [0582] to destruction [01793]; and sayest [0559], Return [07725], ye children [01121] of men [0120].

⁴ For a thousand [0505] years [08141] in thy sight [05869] are but as [03117] yesterday [0865] when it is past [05674], and as a watch [0821] in the night [03915].

¹⁰ But man [01397] dieth [04191], and wasteth away [02522]: yea, man [0120] giveth up the ghost [01478], and where is he?

² A bastard [04464] shall not enter [0935] into the congregation [06951] of the LORD [03068]; even to his tenth [06224] generation [01755] shall he not enter [0935] into the congregation [06951] of the LORD [03068].

² It is vain [07723] for you to rise up [06965] early [07925], to sit up [03427] late [0309], to eat [0398] the bread [03899] of sorrows [06089]: for so he giveth [05414] his beloved [03039] sleep [08142].

²⁴ And ships [06716] shall come from the coast [03027] of Chittim [03794], and shall afflict [06031] Asshur [0804], and shall afflict [06031] Eber [05677], and he also shall perish [08] for ever [05703].

¹⁵ For thus saith [0559] the high [07311] and lofty One [05375] that inhabiteth [07931] eternity [05703], whose name [08034] is Holy [06918]; I dwell [07931] in the high [04791] and holy [06918] place, with him also that is of a contrite [01793] and humble [08217] spirit [07307], to revive [02421] the spirit [07307] of the humble [08217], and to revive [02421] the heart [03820] of the contrite ones [01792].

¹⁹ Many [07227] are the afflictions [07451] of the righteous [06662]: but the LORD [03068] delivereth [05337] him out of them all.

¹⁹ In the sweat [02188] of thy face [0639] shalt thou eat [0398] bread [03899], till [05704] thou return [07725] unto the ground [0127]; for out of it wast thou taken [03947]: for dust [06083] thou [0859] art, and unto dust [06083] shalt thou return [07725].

⁸ When the most High [05945] divided [05157] to the nations [01471] their inheritance [05157], when he separated [06504] the sons [01121] of Adam [0120], he set [05324] the bounds [01367] of the people [05971] according to the number [04557] of the children [01121] of Israel [03478].

¹² When thou hast made an end [03615] of tithing [06237] all the tithes [04643] of thine increase [08393] the third [07992] year [08141], which is the year [08141] of tithing [04643], and hast given [05414] it unto the Levite [03881], the stranger [01616], the fatherless [03490], and the widow [0490], that they may eat [0398] within thy gates [08179], and be filled [07646];

⁹ Gather [0622] not my soul [05315] with sinners [02400], nor my life [02416] with bloody [01818] men [0582]:

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].

⁴ For a thousand [0505] years [08141] in thy sight [05869] are but as [03117] yesterday [0865] when it is past [05674], and as a watch [0821] in the night [03915].

³ Thou turnest [07725] man [0582] to destruction [01793]; and sayest [0559], Return [07725], ye children [01121] of men [0120].

⁴ For a thousand [0505] years [08141] in thy sight [05869] are but as [03117] yesterday [0865] when it is past [05674], and as a watch [0821] in the night [03915].

³ Thou turnest [07725] man [0582] to destruction [01793]; and sayest [0559], Return [07725], ye children [01121] of men [0120].

²⁴ O Lord [0136] GOD [03069], thou hast begun [02490] to shew [07200] thy servant [05650] thy greatness [01433], and thy mighty [02389] hand [03027]: for what God [0410] is there in heaven [08064] or in earth [0776], that can do [06213] according to thy works [04639], and according to thy might [01369]?

²¹ And it shall come to pass, when many [07227] evils [07451] and troubles [06869] are befallen [04672] them, that this song [07892] shall testify [06030] against [06440] them as a witness [05707]; for it shall not be forgotten [07911] out of the mouths [06310] of their seed [02233]: for I know [03045] their imagination [03336] which they go about [06213], even now [03117], before I have brought [0935] them into the land [0776] which I sware [07650].

¹² And it is turned [02015] round about [04524] by his counsels [08458]: that they may do [06467] whatsoever he commandeth [06680] them upon the face [06440] of the world [08398] in the earth [0776].

³¹ Rejoicing [07832] in the habitable part [08398] of his earth [0776]; and my delights [08191] were with the sons [01121] of men [0120].

¹⁵ And for the chief things [07218] of the ancient [06924] mountains [02042], and for the precious things [04022] of the lasting [05769] hills [01389],

²⁴ When there were no depths [08415], I was brought forth [02342]; when there were no fountains [04599] abounding [03513] with water [04325].

² Look [05027] unto Abraham [085] your father [01], and unto Sarah [08283] that bare [02342] you: for I called [07121] him alone [0259], and blessed [01288] him, and increased [07235] him.

¹⁸ Of the Rock [06697] that begat [03205] thee thou art unmindful [07876], and hast forgotten [07911] God [0410] that formed [02342] thee.

²⁰ The LORD [03068] rewarded [01580] me according to my righteousness [06664]; according to the cleanness [01252] of my hands [03027] hath he recompensed [07725] me.

⁹ Because thou hast made [07760] the LORD [03068], which is my refuge [04268], even the most High [05945], thy habitation [04583];

³ Be thou my strong [06697] habitation [04583], whereunto I may continually [08548] resort [0935]: thou hast given commandment [06680] to save [03467] me; for thou art my rock [05553] and my fortress [04686].

⁸ LORD [03068], I have loved [0157] the habitation [04583] of thy house [01004], and the place [04725] where thine honour [03519] dwelleth [04908].

⁷ Remember [02142] the days [03117] of old [05769], consider [0995] the years [08141] of many [01755] generations [01755]: ask [07592] thy father [01], and he will shew [05046] thee; thy elders [02205], and they will tell [0559] thee.

¹⁷ Thou shalt bring [0935] them in, and plant [05193] them in the mountain [02022] of thine inheritance [05159], in the place [04349], O LORD [03068], which thou hast made [06466] for thee to dwell in [03427], in the Sanctuary [04720], O Lord [0136], which thy hands [03027] have established [03559].