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Selected Verse: Song of solomon 1:6 - Strong Concordance

Verse	Translation	Text
So 1:6	Strong Concordance	Look [07200] not upon me, because I am black [07840], because the sun [08121] hath looked [07805] upon me: my mother's [0517] children [01121] were angry [02787] with me; they made [07760] me the keeper [05201] of the vineyards [03754]; but mine own vineyard [03754] have I not kept [05201].
	King James	Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.

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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]
She feels as if her blackness was so great as to be gazed at by all. mother's children-- (Mat 10:36). She is to forget "her own people and her father's house," that is, the worldly connections of her unregenerate state (Psa 45:10); they had maltreated her (Luk 15:15-16). Children of the same mother, but not the same father [MAURER], (Joh 8:41-44). They made her a common keeper of vineyards, whereby the sun looked upon, that is, burnt her; thus she did "not keep her own" vineyard, that is, fair beauty. So the world, and the soul (Mat 16:26; Luk 9:25). The believer has to watch against the same danger (Co1 9:27). So he will be able, instead of the self-reproach here, to say as in Sol 8:12.

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

She feels as if her blackness was so great as to be gazed at by all.

mother's children-- (Mat 10:36). She is to forget "her own people and her father's house," that is, the worldly connections of her unregenerate state (Psa 45:10); they had maltreated her (Luk 15:15-16). Children of the same mother, but not the same father [MAURER], (Joh 8:41-44). They made her a common keeper of vineyards, whereby the sun looked upon, that is, burnt her; thus she did "not keep her own" vineyard, that is, fair beauty. So the world, and the soul (Mat 16:26; Luk 9:25). The believer has to watch against the same danger (Co1 9:27). So he will be able, instead of the self-reproach here, to say as in Sol 8:12.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
grave Hebrew, "Sheol," (See Scofield) - (Hab 2:5).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Shulamith now explains, to those who were looking upon her with inquisitive wonder, how it is that she is swarthy: 6a Look not on me because I am black, Because the sun has scorched me. If the words were בי (תּראינה) אל־תּראוּ, then the meaning would be: look not at me, stare not at me. But אל־תּראני, with שׁ (elsewhere כּי) following, means: Regard me not that I am blackish (subnigra); the second שׁ is to be interpreted as co-ordin. with the first (that ... that), or assigning a reason, and that objectively (for). We prefer, with Bttch., the former, because in the latter case we would have had שׁהשׁמשׁ. The quinqueliterum שׁחרחרת signifies, in contradistinction to שׁחור, that which is black here and there, and thus not altogether black. This form, as descriptive of colour, is diminutive; but since it also means id quod passim est, if the accent lies on passim, as distinguished from raro, it can be also taken as increasing instead of diminishing, as in יפיפה, הפכפּך. The lxx trans. παρέβλεπσέ (Symm. παρανέβλεπσέ) με ὁ ἣλιος: the sun has looked askance on me. But why only askance? The Venet. better: κατεῖδέ με; but that is too little. The look is thought of as scorching; wherefore Aquila: συνέκαυσέ με, it has burnt me; and Theodotion: περιέφρυξέ με, it has scorched me over and ov. שׁזף signifies here not adspicere (Job 3:9; Job 41:10) so much as adurere. In this word itself (cogn. שׁדף; Arab. sadaf, whence asdaf, black; cf. דּעך and זעך, Job 17:1), the looking is thought of as a scorching; for the rays of the eye, when they fix upon anything, gather themselves, as it were, into a focus. Besides, as the Scriptures ascribe twinkling to the morning dawn, so it ascribes eyes to the sun (Sa2 12:11), which is itself as the eye of the heavens. (Note: According to the Indian idea, it is the eye of Varuna; the eye (also after Plato: ἡλιοειδέστατον τῶν περὶ τὰς αἰσθήσεις οργάνων) is regarded as taken from the sun, and when men die returning to the sun (Muir in the Asiatic Journal, 1865, p. 294, S. 309).) The poet delicately represents Shulamith as regarding the sun as fem. Its name in Arab. and old Germ. is fem., in Heb. and Aram. for the most part mas. My lady the sun, she, as it were, says, has produced on her this swarthiness. She now says how it has happened that she is thus sunburnt: 6b My mother's sons were angry with me, Appointed me as keeper of the vineyards - Mine own vineyard have I not kept. If "mother's sons" is the parallel for "brothers" (אחי), then the expressions are of the same import, e.g., Gen 27:29; but if the two expressions stand in apposition, as Deut. 13:76, then the idea of the natural brother is sharpened; but when "mother's sons" stands thus by itself alone, then, after Lev 18:9, it means the relationship by one of the parents alone, as "father's wife" in the language of the O.T. and also Co1 5:5 is the designation of a step-mother. Nowhere is mention made of Shulamith's father, but always, as here, only of her mother, Sol 3:4; Sol 8:2; Sol 6:9; and she is only named without being introduced as speaking. One is led to suppose that Shulamith's own father was dead, and that her mother had been married again; the sons by the second marriage were they who ruled in the house of their mother. These brothers of Shulamith appear towards the end of the melodrama as rigorous guardians of their youthful sister; one will thus have to suppose that their zeal for the spotless honour of their sister and the family proceeded from an endeavour to accustom the fickle or dreaming child to useful activity, but not without step-brotherly harshness. The form נחרוּ, Ewald, 193c, and Olsh. p. 593, derive from חרר, the Niph. of which is either נחר or נחר (= נחרר), Gesen. 68, An. 5; but the plur. of this נחר should, according to rule, have been נחרוּ (cf. however, נחלוּ, profanantur, Eze 7:24); and what is more decisive, this נחר from חרר everywhere else expresses a different passion from that of anger; Bttch. 1060 (2, 379). חרה is used of the burning of anger; and that נחרוּ (from נחרה = נחרה) can be another form for נחרוּ, is shown, e.g., by the interchange of אחרוּ and אחרוּ; the form נחרוּ, like נחלוּ, Amo 6:6, resisted the bringing together of the ח and the half guttural ר. Něhěrā (here as Isa 41:11; Isa 45:24) means, according to the original, mid. signif. of the Niph., to burn inwardly, ἀναφλέγεσθαι = ὀργίζεσθαι. Shulamith's address consists intentionally of clauses with perfects placed together: she speaks with childlike artlessness, and not "like a book;" in the language of a book, וישׂמוּני would have been used instead of שׂמני. But that she uses נטרה (from נטר, R. טר = τηρεῖν; cf. Targ. Gen 37:11 with Luk 2:51), and not נחרה, as they were wont to say in Judea, after Pro 27:18, and after the designation of the tower for the protection of the flocks by the name of "the tower of the nōtsrīm" the watchmen, Kg2 17:9, shows that the maid is a Galilean, whose manner of speech is Aramaizing, and if we may so say, platt-Heb. (= Low Heb.), like the Lower Saxon plattdeutsch. Of the three forms of the particip. נטרה, נוטרה, נוטרת, we here read the middle one, used subst. (Ewald, 188b), but retaining the long ē (ground-form, nâṭir). The plur. את־הךּ does not necessarily imply that she had several vineyards to keep, it is the categ. plur. with the art. designating the genus; custodiens vineas is a keeper of a vineyard. But what kind of vineyard, or better, vine-garden, is that which she calls שׁלּי כּרמי, i.e., meam ipsius vineam? The personal possession is doubly expressed; shělli is related to cǎrmī as a nearer defining apposition: my vineyard, that which belongs to me (vid., Fr. Philippi's Status constr. pp. 112-116). Without doubt the figure refers to herself given in charge to be cared for by herself: vine-gardens she had kept, but her own vine-garden, i.e., her own person, she had not kept. Does she indicate thereby that, in connection with Solomon, she has lost herself, with all that she is and has? Thus in 1851 I thought; but she certainly seeks to explain why she is so sunburnt. She intends in this figurative way to say, that as the keeper of a vineyard she neither could keep nor sought to keep her own person. In this connection cǎarmī, which by no means = the colourless memet ipsam, is to be taken as the figure of the person in its external appearance, and that of its fresh-blooming attractive appearance which directly accords with כּרם, since from the stem-word כּרם (Arab.), karuma, the idea of that which is noble and distinguished is connected with this designation of the planting of vines (for כּרם, Arab. karm, cf. karmat, of a single vine-stock, denotes not so much the soil in which the vines are planted, as rather the vines themselves): her kěrěm is her (Arab.) karamat, i.e., her stately attractive appearance. If we must interpret this mystically then, supposing that Shulamith is the congregation of Israel moved at some future time with love to Christ, then by the step-brothers we think of the teachers, who after the death of the fathers threw around the congregation the fetters of their human ordinances, and converted fidelity to the law into a system of hireling service, in which all its beauty disappeared. Among the allegorists, Hengstenberg here presents the extreme of an interpretation opposed to what is true and fine.

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

Shulamith now explains, to those who were looking upon her with inquisitive wonder, how it is that she is swarthy:

6a Look not on me because I am black,

Because the sun has scorched me.

If the words were בי (תּראינה) אל־תּראוּ, then the meaning would be: look not at me, stare not at me. But אל־תּראני, with שׁ (elsewhere כּי) following, means: Regard me not that I am blackish (subnigra); the second שׁ is to be interpreted as co-ordin. with the first (that ... that), or assigning a reason, and that objectively (for). We prefer, with Bttch., the former, because in the latter case we would have had שׁהשׁמשׁ. The quinqueliterum שׁחרחרת signifies, in contradistinction to שׁחור, that which is black here and there, and thus not altogether black. This form, as descriptive of colour, is diminutive; but since it also means id quod passim est, if the accent lies on passim, as distinguished from raro, it can be also taken as increasing instead of diminishing, as in יפיפה, הפכפּך. The lxx trans. παρέβλεπσέ (Symm. παρανέβλεπσέ) με ὁ ἣλιος: the sun has looked askance on me. But why only askance? The Venet. better: κατεῖδέ με; but that is too little. The look is thought of as scorching; wherefore Aquila: συνέκαυσέ με, it has burnt me; and Theodotion: περιέφρυξέ με, it has scorched me over and ov. שׁזף signifies here not adspicere (Job 3:9; Job 41:10) so much as adurere. In this word itself (cogn. שׁדף; Arab. sadaf, whence asdaf, black; cf. דּעך and זעך, Job 17:1), the looking is thought of as a scorching; for the rays of the eye, when they fix upon anything, gather themselves, as it were, into a focus. Besides, as the Scriptures ascribe twinkling to the morning dawn, so it ascribes eyes to the sun (Sa2 12:11), which is itself as the eye of the heavens.

(Note: According to the Indian idea, it is the eye of Varuna; the eye (also after Plato: ἡλιοειδέστατον τῶν περὶ τὰς αἰσθήσεις οργάνων) is regarded as taken from the sun, and when men die returning to the sun (Muir in the Asiatic Journal, 1865, p. 294, S. 309).)

The poet delicately represents Shulamith as regarding the sun as fem. Its name in Arab. and old Germ. is fem., in Heb. and Aram. for the most part mas. My lady the sun, she, as it were, says, has produced on her this swarthiness.

She now says how it has happened that she is thus sunburnt:

6b My mother's sons were angry with me,

Appointed me as keeper of the vineyards -

Mine own vineyard have I not kept.

If "mother's sons" is the parallel for "brothers" (אחי), then the expressions are of the same import, e.g., Gen 27:29; but if the two expressions stand in apposition, as Deut. 13:76, then the idea of the natural brother is sharpened; but when "mother's sons" stands thus by itself alone, then, after Lev 18:9, it means the relationship by one of the parents alone, as "father's wife" in the language of the O.T. and also Co1 5:5 is the designation of a step-mother. Nowhere is mention made of Shulamith's father, but always, as here, only of her mother, Sol 3:4; Sol 8:2; Sol 6:9; and she is only named without being introduced as speaking. One is led to suppose that Shulamith's own father was dead, and that her mother had been married again; the sons by the second marriage were they who ruled in the house of their mother. These brothers of Shulamith appear towards the end of the melodrama as rigorous guardians of their youthful sister; one will thus have to suppose that their zeal for the spotless honour of their sister and the family proceeded from an endeavour to accustom the fickle or dreaming child to useful activity, but not without step-brotherly harshness. The form נחרוּ, Ewald, 193c, and Olsh. p. 593, derive from חרר, the Niph. of which is either נחר or נחר (= נחרר), Gesen. 68, An. 5; but the plur. of this נחר should, according to rule, have been נחרוּ (cf. however, נחלוּ, profanantur, Eze 7:24); and what is more decisive, this נחר from חרר everywhere else expresses a different passion from that of anger; Bttch. 1060 (2, 379). חרה is used of the burning of anger; and that נחרוּ (from נחרה = נחרה) can be another form for נחרוּ, is shown, e.g., by the interchange of אחרוּ and אחרוּ; the form נחרוּ, like נחלוּ, Amo 6:6, resisted the bringing together of the ח and the half guttural ר. Něhěrā (here as Isa 41:11; Isa 45:24) means, according to the original, mid. signif. of the Niph., to burn inwardly, ἀναφλέγεσθαι = ὀργίζεσθαι. Shulamith's address consists intentionally of clauses with perfects placed together: she speaks with childlike artlessness, and not "like a book;" in the language of a book, וישׂמוּני would have been used instead of שׂמני. But that she uses נטרה (from נטר, R. טר = τηρεῖν; cf. Targ. Gen 37:11 with Luk 2:51), and not נחרה, as they were wont to say in Judea, after Pro 27:18, and after the designation of the tower for the protection of the flocks by the name of "the tower of the nōtsrīm" the watchmen, Kg2 17:9, shows that the maid is a Galilean, whose manner of speech is Aramaizing, and if we may so say, platt-Heb. (= Low Heb.), like the Lower Saxon plattdeutsch. Of the three forms of the particip. נטרה, נוטרה, נוטרת, we here read the middle one, used subst. (Ewald, 188b), but retaining the long ē (ground-form, nâṭir). The plur. את־הךּ does not necessarily imply that she had several vineyards to keep, it is the categ. plur. with the art. designating the genus; custodiens vineas is a keeper of a vineyard. But what kind of vineyard, or better, vine-garden, is that which she calls שׁלּי כּרמי, i.e., meam ipsius vineam? The personal possession is doubly expressed; shělli is related to cǎrmī as a nearer defining apposition: my vineyard, that which belongs to me (vid., Fr. Philippi's Status constr. pp. 112-116). Without doubt the figure refers to herself given in charge to be cared for by herself: vine-gardens she had kept, but her own vine-garden, i.e., her own person, she had not kept. Does she indicate thereby that, in connection with Solomon, she has lost herself, with all that she is and has? Thus in 1851 I thought; but she certainly seeks to explain why she is so sunburnt. She intends in this figurative way to say, that as the keeper of a vineyard she neither could keep nor sought to keep her own person. In this connection cǎarmī, which by no means = the colourless memet ipsam, is to be taken as the figure of the person in its external appearance, and that of its fresh-blooming attractive appearance which directly accords with כּרם, since from the stem-word כּרם (Arab.), karuma, the idea of that which is noble and distinguished is connected with this designation of the planting of vines (for כּרם, Arab. karm, cf. karmat, of a single vine-stock, denotes not so much the soil in which the vines are planted, as rather the vines themselves): her kěrěm is her (Arab.) karamat, i.e., her stately attractive appearance. If we must interpret this mystically then, supposing that Shulamith is the congregation of Israel moved at some future time with love to Christ, then by the step-brothers we think of the teachers, who after the death of the fathers threw around the congregation the fetters of their human ordinances, and converted fidelity to the law into a system of hireling service, in which all its beauty disappeared. Among the allegorists, Hengstenberg here presents the extreme of an interpretation opposed to what is true and fine.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Look not - With wonder and disdain. Mother's children - False brethren, who pretend that the church is their mother, when their actions demonstrate, that God, the husband of the church, is not their father; hypocritial professors, who are, and ever were, the keenest enemies; false teachers, and their followers, who by their corrupt doctrines, and divisions, and contentions, bring great mischief to the church. Made me - Having prevailed against me, they used me like a slave, putting me upon the most troublesome services, such as the keeping of the vineyards was esteemed, Kg2 25:12; Isa 61:5; Mat 20:1-7. Not kept - They gave me such a full employment in the drudging work about their vineyards, that they left me no time to mind my own; they hindered me from doing my own duty, and from minding my own concerns. And therefore it is no wonder if I be uncomely and scorched by the sun.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Because the sun hath looked upon me - The bride gives here certain reasons why she was dark complexioned. "The sun hath looked upon me." I am sunburnt, tanned by the sun; being obliged, perhaps, through some domestic jealously or uneasiness, to keep much without: "My mother's children were angry; they made me keeper of the vineyards." Here the brown complexion of the Egyptians is attributed to the influence of the sun or climate. My mother's children were angry with me - Acted severely. The bringing of a foreigner to the throne would no doubt excite jealousy among the Jewish females; who, from their own superior complexion, national and religious advantages, might well suppose that Solomon should not have gone to Egypt for a wife and queen, while Judea could have furnished him with every kind of superior excellence.

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¹² My vineyard [03754], which is mine, is before [06440] me: thou, O Solomon [08010], must have a thousand [0505], and those that keep [05201] the fruit [06529] thereof two hundred [03967].

²⁷ But [235] I keep under [5299] my [3450] body [4983], and [2532] bring it into subjection [1396]: lest that by any means [3381] [4458], when I have preached [2784] to others [243], I myself [846] should be [1096] a castaway [96].

²⁵ For [1063] what [5101] is [5623] a man [444] advantaged [5623], if he gain [2770] the whole [3650] world [2889], and [1161] lose [622] himself [1438], or [2228] be cast away [2210]?

²⁶ For [1063] what [5101] is a man [444] profited [5623], if [1437] he shall gain [2770] the whole [3650] world [2889], and [1161] lose [2210] his own [846] soul [5590]? or [2228] what [5101] shall a man [444] give [1325] in exchange [465] for his [846] soul [5590]?

⁴¹ Ye [5210] do [4160] the deeds [2041] of your [5216] father [3962]. Then [3767] said they [2036] to him [846], We [2249] be [1080] not [3756] born [1080] of [1537] fornication [4202]; we have [2192] one [1520] Father [3962], even God [2316].
⁴² Jesus [2424] [3767] said [2036] unto them [846], If [1487] God [2316] were [2258] your [5216] Father [3962], ye would [302] love [25] me [1691]: for [1063] I [1473] proceeded forth [1831] and [2532] came [2240] from [1537] God [2316]; neither [3761] [1063] came I [2064] of [575] myself [1683], but [235] he [1565] sent [649] me [3165].
⁴³ Why [1302] do ye [1097] not [3756] understand [1097] my [1699] speech [2981]? even because [3754] ye cannot [3756] [1410] hear [191] my [1699] word [3056].
⁴⁴ Ye [5210] are [2075] of [1537] your father [3962] the devil [1228], and [2532] the lusts [1939] of your [5216] father [3962] ye will [2309] do [4160]. He [1565] was [2258] a murderer [443] from [575] the beginning [746], and [2532] abode [2476] not [3756] in [1722] the truth [225], because [3754] there is [2076] no [3756] truth [225] in [1722] him [846]. When [3752] he speaketh [2980] a lie [5579], he speaketh [2980] of [1537] his own [2398]: for [3754] he is [2076] a liar [5583], and [2532] the father [3962] of it [846].

¹⁵ And [2532] he went [4198] and joined himself [2853] to [1520] a citizen [4177] of that [1565] country [5561]; and [2532] he sent [3992] him [846] into [1519] his [846] fields [68] to feed [1006] swine [5519].
¹⁶ And [2532] he would fain [1937] have filled [1072] his [846] belly [2836] with [575] the husks [2769] that [3739] the swine [5519] did eat [2068]: and [2532] no man [3762] gave [1325] unto him [846].

¹⁰ Hearken [08085], O daughter [01323], and consider [07200], and incline [05186] thine ear [0241]; forget [07911] also thine own people [05971], and thy father's [01] house [01004];

³⁶ And [2532] a man's [444] foes [2190] shall be they of his own [846] household [3615].

⁵ Yea also, because he transgresseth [0898] by wine [03196], he is a proud [03093] man [01397], neither keepeth at home [05115], who enlargeth [07337] his desire [05315] as hell [07585], and is as death [04194], and cannot be satisfied [07646], but gathereth [0622] unto him all nations [01471], and heapeth [06908] unto him all people [05971]:

⁹ And the children [01121] of Israel [03478] did secretly [02644] those things [01697] that were not right against the LORD [03068] their God [0430], and they built [01129] them high places [01116] in all their cities [05892], from the tower [04026] of the watchmen [05341] to the fenced [04013] city [05892].

¹⁸ Whoso keepeth [05341] the fig tree [08384] shall eat [0398] the fruit [06529] thereof: so he that waiteth [08104] on his master [0113] shall be honoured [03513].

⁵¹ And [2532] he went down [2597] with [3326] them [846], and [2532] came [2064] to [1519] Nazareth [3478], and [2532] was [2258] subject [5293] unto them [846]: but [2532] his [846] mother [3384] kept [1301] all [3956] these [5023] sayings [4487] in [1722] her [846] heart [2588].

¹¹ And his brethren [0251] envied [07065] him; but his father [01] observed [08104] the saying [01697].

²⁴ Surely, shall one say [0559], in the LORD [03068] have I righteousness [06666] and strength [05797]: even to him shall men come [0935]; and all that are incensed [02734] against him shall be ashamed [0954].

¹¹ Behold, all they that were incensed [02734] against thee shall be ashamed [0954] and confounded [03637]: they shall be as nothing; and they [0582] that strive [07379] with thee shall perish [06].

⁶ That drink [08354] wine [03196] in bowls [04219], and anoint [04886] themselves with the chief [07225] ointments [08081]: but they are not grieved [02470] for the affliction [07667] of Joseph [03130].

²⁴ Wherefore I will bring [0935] the worst [07451] of the heathen [01471], and they shall possess [03423] their houses [01004]: I will also make the pomp [01347] of the strong [05794] to cease [07673]; and their holy places [06942] shall be defiled [02490] [05157].

⁹ My dove [03123], my undefiled [08535] is but one [0259]; she is the only one [0259] of her mother [0517], she is the choice [01249] one of her that bare [03205] her. The daughters [01323] saw [07200] her, and blessed [0833] her; yea, the queens [04436] and the concubines [06370], and they praised [01984] her.

² I would lead [05090] thee, and bring [0935] thee into my mother's [0517] house [01004], who would instruct [03925] me: I would cause thee to drink [08248] of spiced [07544] wine [03196] of the juice [06071] of my pomegranate [07416].

⁴ It was but a little [04592] that I passed [05674] from them, but I found [04672] him whom my soul [05315] loveth [0157]: I held [0270] him, and would not let him go [07503], until I had brought [0935] him into my mother's [0517] house [01004], and into the chamber [02315] of her that conceived [02029] me.

⁵ To deliver [3860] such an one [5108] unto Satan [4567] for [1519] the destruction [3639] of the flesh [4561], that [2443] the spirit [4151] may be saved [4982] in [1722] the day [2250] of the Lord [2962] Jesus [2424].

⁹ The nakedness [06172] of thy sister [0269], the daughter [01323] of thy father [01], or daughter [01323] of thy mother [0517], whether she be born [04138] at home [01004], or born [04138] abroad [02351], even their nakedness [06172] thou shalt not uncover [01540].

²⁹ Let people [05971] serve [05647] thee, and nations [03816] bow down [07812] to thee: be [01933] lord [01376] over thy brethren [0251], and let thy mother's [0517] sons [01121] bow down [07812] to thee: cursed [0779] be every one that curseth [0779] thee, and blessed [01288] be he that blesseth [01288] thee.

¹¹ Thus saith [0559] the LORD [03068], Behold, I will raise up [06965] evil [07451] against thee out of thine own house [01004], and I will take [03947] thy wives [0802] before thine eyes [05869], and give [05414] them unto thy neighbour [07453], and he shall lie [07901] with thy wives [0802] in the sight [05869] of this sun [08121].

¹ My breath [07307] is corrupt [02254], my days [03117] are extinct [02193], the graves [06913] are ready for me.

¹⁰ None is so fierce [0393] that dare stir him up [05782] [05782]: who then is able to stand [03320] before [06440] me?

⁹ Let the stars [03556] of the twilight [05399] thereof be dark [02821]; let it look [06960] for light [0216], but have none; neither let it see [07200] the dawning [06079] of the day [07837]:

¹ For [1063] the kingdom [932] of heaven [3772] is [2076] like [3664] unto a man [444] that is an householder [3617], which [3748] went out [1831] early in the morning [260] [4404] to hire [3409] labourers [2040] into [1519] his [846] vineyard [290].
² And [1161] when he had agreed [4856] with [3326] the labourers [2040] for [1537] a penny [1220] a day [2250], he sent [649] them [846] into [1519] his [846] vineyard [290].
³ And [2532] he went out [1831] about [4012] the third [5154] hour [5610], and saw [1492] others [243] standing [2476] idle [692] in [1722] the marketplace [58],
⁴ And said [2036] unto them [2548]; Go [5217] ye [5210] also [2532] into [1519] the vineyard [290], and [2532] whatsoever [3739] [1437] is [5600] right [1342] I will give [1325] you [5213]. And [1161] they went their way [565].
⁵ Again [3825] he went out [1831] about [4012] the sixth [1623] and [2532] ninth [1766] hour [5610], and did [4160] likewise [5615].
⁶ And [1161] about [4012] the eleventh [1734] hour [5610] he went out [1831], and found [2147] others [243] standing [2476] idle [692], and [2532] saith [3004] unto them [846], Why [5101] stand ye [2476] here [5602] all [3650] the day [2250] idle [692]?
⁷ They say [3004] unto him [846], Because [3754] no man [3762] hath hired [3409] us [2248]. He saith [3004] unto them [846], Go [5217] ye [5210] also [2532] into [1519] the vineyard [290]; and [2532] whatsoever [3739] [1437] is [5600] right [1342], that shall ye receive [2983].

⁵ And strangers [02114] shall stand [05975] and feed [07462] your flocks [06629], and the sons [01121] of the alien [05236] shall be your plowmen [0406] and your vinedressers [03755].

¹² But the captain [07227] of the guard [02876] left [07604] of the poor [01803] of the land [0776] to be vinedressers [03755] and husbandmen [03009] [01461].