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Selected Verse: Psalms 110:3 - Strong Concordance

Verse	Translation	Text
Ps 110:3	Strong Concordance	Thy people [05971] shall be willing [05071] in the day [03117] of thy power [02428], in the beauties [01926] of holiness [06944] from the womb [07358] of the morning [04891]: thou hast the dew [02919] of thy youth [03208].
	King James	Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

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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]
Thy people . . . willing--literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Exo 25:2; Psa 54:6), also a similar form (Jdg 5:2-9). in the day of thy power--Thy people freely offer themselves (Rom 12:1) in Thy service, enlisting under Thy banner. in the beauties of holiness--either as in Psa 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (Pe1 2:9; Rev 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Lev 16:4) typified. The last very obscure clause-- from the womb . . . youth--may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ecc 11:9) --the "dew" is a constant emblem of whatever is refreshing and strengthening (Pro 19:12; Hos 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mic 5:7).

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

Thy people . . . willing--literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Exo 25:2; Psa 54:6), also a similar form (Jdg 5:2-9).

in the day of thy power--Thy people freely offer themselves (Rom 12:1) in Thy service, enlisting under Thy banner.

in the beauties of holiness--either as in Psa 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (Pe1 2:9; Rev 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Lev 16:4) typified. The last very obscure clause--

from the womb . . . youth--may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ecc 11:9) --the "dew" is a constant emblem of whatever is refreshing and strengthening (Pro 19:12; Hos 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mic 5:7).

Notes on the Bible, by Albert Barnes, [1834]
Thy people - All who are given to thee; all over whom thou art to rule. This verse has been variously translated. The Septuagint renders it, "With thee is the beginning in the day of thy power, in the splendor of thy saints, from the womb, before the light of the morning have I begotten thee." So the Latin Vulgate. Luther renders it, "After thy victory shall thy people willingly bring an offering to thee, in holy adorning: thy children shall be born to thee as the dew of the morning." DeWette, "Willingly shall thy people show themselves to thee on the day of the assembling of thy host in holy adorning, as from the womb of the morning, thy youth (vigor) shall be as the dew." Prof. Alexander, "Thy people (are) free-will offerings in the day of thy power, in holy decorations, from the womb of the dawn, to thee (is) the dew of thy youth." Every clause of the verse is obscure, though the "general" idea is not difficult to perceive; that, in the day of Messiah's power, his people would willingly offer themselves to him, in holy robes or adorning, like the glittering dew of the morning; or, in numbers that might be compared with the drops of the morning dew. The essential ideas are: (1) that he would have a "people;" (2) that their subjection to him would be a "willing" subjection; (3) that this would be accomplished by his "power;" (4) that they would appear before him in great beauty - in robes of holy adorning; (5) that they would in some way resemble the dew of the morning; and (6) that to him in thus subduing them there would be the vigor of youth, the ardor of youthful hope. Shall be willing - literally, "Thy people (are, or shall be) willing-offerings." The word rendered "willing" - נדבות nedâbôth - is in the plural number; "thy people, 'willingnesses.'" The singular - נדבה nedâbâh - means voluntariness, spontaneousness: and hence, it comes to mean spontaneously, voluntarily, of a willing mind. It is rendered a "willing offering," in Exo 35:29; "free offering," in Exo 36:3; "voluntary offering," in Lev 7:16; "free-will offering," in Lev 22:18, Lev 22:21, Lev 22:23; Lev 23:38; Num 15:3; Num 29:39; Deu 12:6, Deu 12:17; Deu 16:10; Deu 23:23; Ch2 31:14; Ezr 1:4; Ezr 3:5; Ezr 8:28; Psa 119:108; "willingly," in Ch2 35:8; "plentiful," in Psa 68:9; "voluntary, and voluntarily," in Eze 46:12; "freely," in Hos 14:4; and "free-offering," in Amo 4:5. It does not occur elsewhere. The idea is that of "freeness;" of voluntariness; of doing it from choice, doing it of their own will. They did it in the exercise of freedom. There was no compulsion; no constraint. Whatever "power" there was in the case, was to make them "willing," not to compel them to do a thing "against" their will. That which was done, or that which is here intended to be described as having been done, is evidently the act of devoting themselves to him who is here designated as their Ruler - the Messiah. The allusion may be either (a) to their devoting themselves to "him" in conversion, or becoming his; (b) to their devoting themselves to his "service" - as soldiers do in war; or (c) to their devoting their time, wealth, talents, to him in lives consecrated to him. "Whatever" there is as the result of his dominion over them is "voluntary" on their part. There is no compulsion in his religion. People are not constrained to do what they are unwilling to do. All the power that is exerted is on the will, disposing people to do what is right, and what is for their own interest. No man is forced to go to heaven against his will; no man is saved from hell against his will; no man makes a sacrifice in religion against his will; no man is compelled to serve the Redeemer in any way against his will. The acts of religion are among the most free that people ever perform; and of all the hosts of the redeemed no one will ever say that the act of his becoming a follower of the Redeemer was not perfectly voluntary. He chose - he "professed" - to be a friend of God, and he never saw the time when he regretted the choice. In the day of thy power - The power given to the Messiah to accomplish the work of his mission; the power to convert people, and to save the world. Mat 28:18; Mat 11:27; Joh 17:2. This implies (a) that "power" would be employed in bringing people to submit to him; and (b) that there would be a fixed time when that power would be put forth. Still, it is power which is not inconsistent with freedom. It is power exerted in making people "willing," not in "compelling or forcing" them to submit to him. There "is" a power which may be exerted over the will consistent with liberty, and that is the power which the Messiah employs in bringing people to himself. In the beauties of holiness - This power will be connected with the beauty of holiness; or, holiness will be manifested when that power is put forth. The object is to "secure" holiness; and there will be beauty in that holiness. The only power put forth in the case is to make people holy; and they will, in their lives and conduct, manifest all the beauty or attractiveness which there is in a holy and pure character. The word rendered "beauty" is in the plural number, and the allusion may be to the raiment of those who are referred to. They would appear in pure garments - in sacerdotal vestments - as priests of God. Compare Lev 16:4. The idea may be that they would be a "kingdom of priests," clad in priestly vestments (Exo 19:6; compare the notes at Pe1 2:5, notes at Pe1 2:9), and that they would be adorned with "robes" appropriate to that office. This may refer, however, to their actual, internal holiness, and may mean that they would, when they were subjugated to him, appear as a holy or a righteous people. From the womb of the morning: thou hast the dew of thy youth - Margin, more than the womb of the morning, thou shalt have, etc." The expression here is evidently designed to refer to the source of the dew - the dew of the early dawn - as having its "birth" then, or as seeming to be "born" then. The morn is represented as the "mother" of the dew. The figure is highly poetic and beautiful. The ground of the comparison may be either (a) that the "beauty of holiness" - the beautiful array of the saints - "is more than" that produced in the womb of the morning; or (b) that the dew of youth is more beautiful than the dew produced in the morning. As the word "dew," that on which the comparison must turn, occurs in the last member of the sentence, it is probable that the second of these interpretations is the true one, as indicated in the margin: "More than the womb of the morning (more than the morning produces) thou hast the dew of thy youth." That is, "as the young morning - the youth of the day - has its beauties in the abundance and luster of the dew-drops, so shall the dew of thy youth be - the beginning of thy glorious day." May there not be here also an allusion to the multitudes that would be among his "people" - numerous as the dewdrops of the morning, and as beautiful as they - on his going forth to the world with all the beauty of a bright dawn? The meaning of the whole, I apprehend, is, "Thy reign shall be like the day - a long bright day. Thy coming - the morning of that day - shall be like the early dawn - so fresh, so beautiful, made so lovely by the drops of dew sparkling on every blade of grass. More beautiful by far - more lovely - shall be the beginning of the day of thy reign; - more lovely to the world thy youth - thy appearing - the beginning of thy day." Thus understood, the verse is a most beautiful poetic description of the bright morning when the Messiah should come; the dawn of that glorious day when he should reign. Compare Isa 9:1-3.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In order that he may rule thus victoriously, it is necessary that there should be a people and an army. In accordance with this union of the thoughts which Psa 110:3 anticipates, בּיום חילך signifies in the day of thy arriere ban, i.e., when thou callest up thy "power of an army" (Ch2 26:13) to muster and go forth to battle. In this day are the people of the king willingnesses (נדבת), i.e., entirely cheerful readiness; ready for any sacrifices, they bring themselves with all that they are and have to meet him. There is no need of any compulsory, lengthy proclamation calling them out: it is no army of mercenaries, but willingly and quickly they present themselves from inward impulse (מתנדּב, Jdg 5:2, Jdg 5:9). The punctuation, which makes the principal caesura at חילך with Olewejored, makes the parallelism of חילך and ילדוּתך distinctly prominent. Just as the former does not signify roboris tui, so now too the latter does not, according to Ecc 11:9, signify παιδιότητός σου (Aquila), and not, as Hofmann interprets, the dew-like freshness of youthful vigour, which the morning of the great day sheds over the king. Just as גּלוּת signifies both exile and the exiled ones, so ילדוּת, like νεότης, juventus, juventa, signifies both the time and age of youth, youthfulness, and youthful, young men (the youth). Moreover one does not, after Psa 110:3, look for any further declaration concerning the nature of the king, but of his people who place themselves at his service. The young men are likened to dew which gently descends upon the king out of the womb (uterus) of the morning-red. (Note: The lxx renders it: ἐν ταῖς λαμπρότησι τῶν ἁγίων σου (belonging to the preceding clause), ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε (Psalt. Veron. exegennesa se; Bamberg. gegennica se). The Vulgate, following the Italic closely: in splendoribus sanctorum; ex utero ante luciferum genui te. The Fathers in some cases interpret it of the birth of the Lord at Christmas, but most of them of His antemundane birth, and accordingly Apollinaris paraphrases: γαστρὸς καρπὸς ἐμῆς πρὸ ἑωσφόρου αὐτὸς ἐτύχθης. In his own independent translation Jerome reads בהררי (as in Psa 87:1), in montibus sanctis quasi de vulva orietur tibi ros adolescentiae tuae, as Symmachus ἐν ὄρεσιν ἁγίοις, - elsewhere, however, ἐν δόξῃ ἁγίων. The substitution is not unmeaning, since the ideas of dew and of mountains (Psa 133:3) are easily united; but it was more important to give prominence to the holiness of the equipment than to that of the place of meeting.) משׁחר is related to שׁחר just as מחשׁך is to חשׁך; the notion of שׁחר and חשׁך appears to be more sharply defined, and as it were apprehended more massively, in משׁחר and מחשׁך. The host of young men is likened to the dew both on account of its vigorousness and its multitude, which are like the freshness of the mountain dew and the immense number of its drops, Sa2 17:12 (cf. Num 23:10), and on account of the silent concealment out of which it wondrously and suddenly comes to light, Mic 5:7. After not having understood "thy youth" of the youthfulness of the king, we shall now also not, with Hofmann, refer בּהדרי־קדשׁ to the king, the holy attire of his armour. הדרת קדשׁ is the vestment of the priest for performing divine service: the Levite singers went forth before the army in "holy attire" in Ch2 20:21; here, however, the people without distinction wear holy festive garments. Thus they surround the divine king as dew that is born out of the womb of the morning-red. It is a priestly people which he leads forth to holy battle, just as in Rev 19:14 heavenly armies follow the Logos of God upon white horses, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν - a new generation, wonderful as if born out of heavenly light, numerous, fresh, and vigorous like the dew-drops, the offspring of the dawn. The thought that it is a priestly people leads over to Psa 110:4. The king who leads this priestly people is, as we hear in Psa 110:4, himself a priest (cohen). As has been shown by Hupfeld and Fleischer, the priest is so called as one who stands (from כּחן = כּוּן in an intransitive signification), viz., before God (Deu 10:8, cf. Psa 134:1; Heb 10:11), like נביא the spokesman, viz., of God. (Note: The Arabic lexicographers explain Arab. kâhin by mn yqûm b-'mr 'l-rjl w-ys‛â fı̂ ḥâjth, "he who stands and does any one's business and managest his affair." That Arab. qâm, קום, and Arab. mṯl, משׁל, side by side with עמד are synonyms of בהן in this sense of standing ready for service and in an official capacity.) To stand before God is the same as to serve Him, viz., as priest. The ruler whom the Psalm celebrates is a priest who intervenes in the reciprocal dealings between God and His people within the province of divine worship the priestly character of the people who suffer themselves to be led forth to battle and victory by him, stands in causal connection with the priestly character of this their king. He is a priest by virtue of the promise of God confirmed by an oath. The oath is not merely a pledge of the fulfilment of the promise, but also a seal of the high significance of its purport. God the absolutely truthful One (Num 13:19) swears - this is the highest enhancement of the נאם ה of which prophecy is capable (Amo 6:8). He appoints the person addressed as a priest for ever "after the manner of Melchizedek" in this most solemn manner. The i of דברתי is the same ancient connecting vowel as in the מלכי of the name Melchizedek; and it has the tone, which it loses when, as in Lam 1:1, a tone-syllable follows. The wide-meaning על־דּברת, "in respect to, on account of," Ecc 3:18; Ecc 7:14; Ecc 8:2, is here specialized to the signification "after the manner, measure of," lxx κατὰ τὴν τάξιν. The priesthood is to be united with the kingship in him who rules out of Zion, just as it was in Melchizedek, king of Salem, and that for ever. According to De Wette, Ewald, and Hofmann, it is not any special priesthood that is meant here, but that which was bestowed directly with the kingship, consisting in the fact that the king of Israel, by reason of his office, commended his people in prayer to God and blessed them in the name of God, and also had the ordering of Jahve's sanctuary and service. Now it is true all Israel is a "kingdom of priests" (Exo 19:6, cf. Num 16:3; Isa 61:6), and the kingly vocation in Israel must therefore also be regarded as in its way a priestly vocation. Btu this spiritual priesthood, and, if one will, this princely oversight of sacred things, needed not to come to David first of all by solemn promise; and that of Melchizedek, after which the relationship is here defined, is incongruous to him; for the king of Salem was, according to Canaanitish custom, which admitted of the union of the kingship and priesthood, really a high priest, and therefore, regarded from an Israelitish point of view, united in his own person the offices of David and of Aaron. How could David be called a priest after the manner of Melchizedek, he who had no claim upon the tithes of priests like Melchizedek, and to whom was denied the authority to offer sacrifice (Note: G. Enjedin the Socinian (died 1597) accordingly, in referring this Psalm to David, started from the assumption that priestly functions have been granted exceptionally by God to this king as to no other, vid., the literature of the controversy to which this gave rise in Serpilius, Personalia Davidis, S. 268-274.) inseparable from the idea of the priesthood in the Old Testament? (cf. Ch2 26:20). If David were the person addressed, the declaration would stand in antagonism with the right of Melchizedek as priest recorded in Gen. 14, which, according to the indisputable representation of the Epistle to the Hebrews, was equal in compass to the Levitico-Aaronic right, and, since "after the manner of" requires a coincident reciprocal relation, in antagonism to itself also. (Note: Just so Kurtz, Zur Theologie der Psalmen, loc. cit. S. 523.) One might get on more easily with Psa 110:4 by referring the Psalm to one of the Maccabaean priest-princes (Hitzig, von Lengerke, and Olshausen); and we should then prefer to the reference to Jonathan who put on the holy stola, 1 Macc. 10:21 (so Hitzig formerly), or Alexander Jannaeus who actually bore the title king (so Hitzig now), the reference to Simon, whom the people appointed to "be their governor and high priest for ever, until there should arise a faithful prophet" (1 Macc. 14:41), after the death of Jonathan his brother - a union of the two offices which, although an irregularity, was not one, however, that was absolutely illegal. But he priesthood, which the Maccabaeans, however, possessed originally as being priests born, is promised to the person addressed here in Psa 110:4; and even supposing that in Psa 110:4 the emphasis lay not on a union of the priesthood with the kingship, but of the kingship with the priesthood, then the retrospective reference to it in Zechariah forbids our removing the Psalm to a so much later period. Why should we not rather be guided in our understanding of this divine utterance, which is unique in the Old Testament, by this prophet, whose prophecy in Zac 6:12. is the key to it? Zechariah removes the fulfilment of the Psalm out of the Old Testament present, with its blunt separation between the monarchical and hierarchical dignity, into the domain of the future, and refers it to Jahve's Branch (צמח) that is to come. He, who will build the true temple of God, satisfactorily unites in his one person the priestly with the kingly office, which were at that time assigned to Joshua the high priest and Zerubbabel the prince. Thus this Psalm was understood by the later prophecy; and in what other sense could the post-Davidic church have appropriated it as a prayer and hymn, than in the eschatological Messianic sense? but this sense is also verified as the original. David here hears that the king of the future exalted at the right hand of God, and whom he calls his Lord, is at the same time an eternal priest. And because he is both these his battle itself is a priestly royal work, and just on this account his people fighting with him also wear priestly garments.

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

In order that he may rule thus victoriously, it is necessary that there should be a people and an army. In accordance with this union of the thoughts which Psa 110:3 anticipates, בּיום חילך signifies in the day of thy arriere ban, i.e., when thou callest up thy "power of an army" (Ch2 26:13) to muster and go forth to battle. In this day are the people of the king willingnesses (נדבת), i.e., entirely cheerful readiness; ready for any sacrifices, they bring themselves with all that they are and have to meet him. There is no need of any compulsory, lengthy proclamation calling them out: it is no army of mercenaries, but willingly and quickly they present themselves from inward impulse (מתנדּב, Jdg 5:2, Jdg 5:9). The punctuation, which makes the principal caesura at חילך with Olewejored, makes the parallelism of חילך and ילדוּתך distinctly prominent. Just as the former does not signify roboris tui, so now too the latter does not, according to Ecc 11:9, signify παιδιότητός σου (Aquila), and not, as Hofmann interprets, the dew-like freshness of youthful vigour, which the morning of the great day sheds over the king. Just as גּלוּת signifies both exile and the exiled ones, so ילדוּת, like νεότης, juventus, juventa, signifies both the time and age of youth, youthfulness, and youthful, young men (the youth). Moreover one does not, after Psa 110:3, look for any further declaration concerning the nature of the king, but of his people who place themselves at his service. The young men are likened to dew which gently descends upon the king out of the womb (uterus) of the morning-red.

(Note: The lxx renders it: ἐν ταῖς λαμπρότησι τῶν ἁγίων σου (belonging to the preceding clause), ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε (Psalt. Veron. exegennesa se; Bamberg. gegennica se). The Vulgate, following the Italic closely: in splendoribus sanctorum; ex utero ante luciferum genui te. The Fathers in some cases interpret it of the birth of the Lord at Christmas, but most of them of His antemundane birth, and accordingly Apollinaris paraphrases: γαστρὸς καρπὸς ἐμῆς πρὸ ἑωσφόρου αὐτὸς ἐτύχθης. In his own independent translation Jerome reads בהררי (as in Psa 87:1), in montibus sanctis quasi de vulva orietur tibi ros adolescentiae tuae, as Symmachus ἐν ὄρεσιν ἁγίοις, - elsewhere, however, ἐν δόξῃ ἁγίων. The substitution is not unmeaning, since the ideas of dew and of mountains (Psa 133:3) are easily united; but it was more important to give prominence to the holiness of the equipment than to that of the place of meeting.)

משׁחר is related to שׁחר just as מחשׁך is to חשׁך; the notion of שׁחר and חשׁך appears to be more sharply defined, and as it were apprehended more massively, in משׁחר and מחשׁך. The host of young men is likened to the dew both on account of its vigorousness and its multitude, which are like the freshness of the mountain dew and the immense number of its drops, Sa2 17:12 (cf. Num 23:10), and on account of the silent concealment out of which it wondrously and suddenly comes to light, Mic 5:7. After not having understood "thy youth" of the youthfulness of the king, we shall now also not, with Hofmann, refer בּהדרי־קדשׁ to the king, the holy attire of his armour. הדרת קדשׁ is the vestment of the priest for performing divine service: the Levite singers went forth before the army in "holy attire" in Ch2 20:21; here, however, the people without distinction wear holy festive garments. Thus they surround the divine king as dew that is born out of the womb of the morning-red. It is a priestly people which he leads forth to holy battle, just as in Rev 19:14 heavenly armies follow the Logos of God upon white horses, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν - a new generation, wonderful as if born out of heavenly light, numerous, fresh, and vigorous like the dew-drops, the offspring of the dawn. The thought that it is a priestly people leads over to Psa 110:4. The king who leads this priestly people is, as we hear in Psa 110:4, himself a priest (cohen). As has been shown by Hupfeld and Fleischer, the priest is so called as one who stands (from כּחן = כּוּן in an intransitive signification), viz., before God (Deu 10:8, cf. Psa 134:1; Heb 10:11), like נביא the spokesman, viz., of God.

(Note: The Arabic lexicographers explain Arab. kâhin by mn yqûm b-'mr 'l-rjl w-ys‛â fı̂ ḥâjth, "he who stands and does any one's business and managest his affair." That Arab. qâm, קום, and Arab. mṯl, משׁל, side by side with עמד are synonyms of בהן in this sense of standing ready for service and in an official capacity.)

To stand before God is the same as to serve Him, viz., as priest. The ruler whom the Psalm celebrates is a priest who intervenes in the reciprocal dealings between God and His people within the province of divine worship the priestly character of the people who suffer themselves to be led forth to battle and victory by him, stands in causal connection with the priestly character of this their king. He is a priest by virtue of the promise of God confirmed by an oath. The oath is not merely a pledge of the fulfilment of the promise, but also a seal of the high significance of its purport. God the absolutely truthful One (Num 13:19) swears - this is the highest enhancement of the נאם ה of which prophecy is capable (Amo 6:8).

He appoints the person addressed as a priest for ever "after the manner of Melchizedek" in this most solemn manner. The i of דברתי is the same ancient connecting vowel as in the מלכי of the name Melchizedek; and it has the tone, which it loses when, as in Lam 1:1, a tone-syllable follows. The wide-meaning על־דּברת, "in respect to, on account of," Ecc 3:18; Ecc 7:14; Ecc 8:2, is here specialized to the signification "after the manner, measure of," lxx κατὰ τὴν τάξιν. The priesthood is to be united with the kingship in him who rules out of Zion, just as it was in Melchizedek, king of Salem, and that for ever. According to De Wette, Ewald, and Hofmann, it is not any special priesthood that is meant here, but that which was bestowed directly with the kingship, consisting in the fact that the king of Israel, by reason of his office, commended his people in prayer to God and blessed them in the name of God, and also had the ordering of Jahve's sanctuary and service. Now it is true all Israel is a "kingdom of priests" (Exo 19:6, cf. Num 16:3; Isa 61:6), and the kingly vocation in Israel must therefore also be regarded as in its way a priestly vocation. Btu this spiritual priesthood, and, if one will, this princely oversight of sacred things, needed not to come to David first of all by solemn promise; and that of Melchizedek, after which the relationship is here defined, is incongruous to him; for the king of Salem was, according to Canaanitish custom, which admitted of the union of the kingship and priesthood, really a high priest, and therefore, regarded from an Israelitish point of view, united in his own person the offices of David and of Aaron. How could David be called a priest after the manner of Melchizedek, he who had no claim upon the tithes of priests like Melchizedek, and to whom was denied the authority to offer sacrifice

(Note: G. Enjedin the Socinian (died 1597) accordingly, in referring this Psalm to David, started from the assumption that priestly functions have been granted exceptionally by God to this king as to no other, vid., the literature of the controversy to which this gave rise in Serpilius, Personalia Davidis, S. 268-274.)

inseparable from the idea of the priesthood in the Old Testament? (cf. Ch2 26:20). If David were the person addressed, the declaration would stand in antagonism with the right of Melchizedek as priest recorded in Gen. 14, which, according to the indisputable representation of the Epistle to the Hebrews, was equal in compass to the Levitico-Aaronic right, and, since "after the manner of" requires a coincident reciprocal relation, in antagonism to itself also.

(Note: Just so Kurtz, Zur Theologie der Psalmen, loc. cit. S. 523.)

One might get on more easily with Psa 110:4 by referring the Psalm to one of the Maccabaean priest-princes (Hitzig, von Lengerke, and Olshausen); and we should then prefer to the reference to Jonathan who put on the holy stola, 1 Macc. 10:21 (so Hitzig formerly), or Alexander Jannaeus who actually bore the title king (so Hitzig now), the reference to Simon, whom the people appointed to "be their governor and high priest for ever, until there should arise a faithful prophet" (1 Macc. 14:41), after the death of Jonathan his brother - a union of the two offices which, although an irregularity, was not one, however, that was absolutely illegal. But he priesthood, which the Maccabaeans, however, possessed originally as being priests born, is promised to the person addressed here in Psa 110:4; and even supposing that in Psa 110:4 the emphasis lay not on a union of the priesthood with the kingship, but of the kingship with the priesthood, then the retrospective reference to it in Zechariah forbids our removing the Psalm to a so much later period. Why should we not rather be guided in our understanding of this divine utterance, which is unique in the Old Testament, by this prophet, whose prophecy in Zac 6:12. is the key to it? Zechariah removes the fulfilment of the Psalm out of the Old Testament present, with its blunt separation between the monarchical and hierarchical dignity, into the domain of the future, and refers it to Jahve's Branch (צמח) that is to come. He, who will build the true temple of God, satisfactorily unites in his one person the priestly with the kingly office, which were at that time assigned to Joshua the high priest and Zerubbabel the prince. Thus this Psalm was understood by the later prophecy; and in what other sense could the post-Davidic church have appropriated it as a prayer and hymn, than in the eschatological Messianic sense? but this sense is also verified as the original. David here hears that the king of the future exalted at the right hand of God, and whom he calls his Lord, is at the same time an eternal priest. And because he is both these his battle itself is a priestly royal work, and just on this account his people fighting with him also wear priestly garments.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
People - Thy subjects, shall offer thee as their king and Lord, not oxen or sheep, but themselves, their souls and bodies, as living sacrifices, and as freewill - offerings, giving up themselves to the Lord, Co2 8:5, to live to him, and to die for him. The day - When thou shalt take into thy hands the rod of thy strength, and set up thy kingdom in the world. In the beauties - Adorned with the beautiful and glorious robes of righteousness and true holiness. The dew - That is, thy offspring (the members of the Christian church) shall be more numerous than the drops of the morning dew.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thy people shall be willing in the day of thy power - This verse has been wofully perverted. It has been supposed to point out the irresistible operation of the grace of God on the souls of the elect, thereby making them willing to receive Christ as their Savior. Now, whether this doctrine be true or false it is not in this text, nor can it receive the smallest countenance from it. There has been much spoken against the doctrine of what is called free will by persons who seem not to have understood the term. Will is a free principle. Free will is as absurd as bound will, it is not will if it be not free; and if it be bound it is no will. Volition is essential to the being of the soul, and to all rational and intellectual beings. This is the most essential discrimination between matter and spirit. Matter can have no choice; Spirit has. Ratiocination is essential to intellect; and from these volition is inseparable. God uniformly treats man as a free agent; and on this principle the whole of Divine revelation is constructed, as is also the doctrine of future rewards and punishments. If man be forced to believe, he believes not at all; it is the forcing power that believes, not the machine forced. If he be forced to obey, it is the forcing power that obeys; and he, as a machine, shows only the effect of this irresistible force. If man be incapable of willing good, and nilling evil, he is incapable of being saved as a rational being; and if he acts only under an overwhelming compulsion, he is as incapable of being damned. In short, this doctrine reduces him either to a punctum stans, which by the vis inertiae is incapable of being moved but as acted upon by foreign influence; or, as an intellectual being, to nonentity. "But if the text supports the doctrine laid upon it, vain are all these reasonings." Granted. Let us examine the text. The Hebrew words are the following: עמך נדבת ביום חילך ammecha nedaboth beyom cheylecha, which literally translated are, Thy princely people, or free people, in the day of thy power; and are thus paraphrased by the Chaldee: "Thy people, O house of Israel, who willingly labor in the law, thou shalt be helped by them in the day that thou goest to battle." The Syriac has: "This praiseworthy people in the day of thy power." The Vulgate: "With thee is the principle or origin (principium) in the day of thy power." And this is referred, by its interpreters, to the Godhead of Christ; and they illustrate it by Joh 1:1 : In principio erat Verbum, "In the beginning was the Word." The Septuagint is the same; and they use the word as St. John has it in the Greek text: Μετα σου ἡ αρχη εν ἡμερᾳ της δυναμεως σου· "With thee is the Arche, or principle, in the day of thy power." The Ethiopic is the same; and the Arabic nearly so, but rather more express: "The government, riasat, exists with thee in the day of thy power." The Anglo-Saxon, "With thee the principle in day of thy greatness." The old Psalter, With the begynnyngs in day of thi vertu. Which it thus paraphrases: "I, the fader begynnyng with the, begynnyng I and thou, an begynnyng of al thyng in day of thi vertu." Coverdale thus: "In the day of thy power shal my people offre the free-will offeringes with a holy worship." So Tindal, Cardmarden, Beck, and the Liturgic Version. The Bible printed by Barker, the king's printer, 4th. Lond. 1615, renders the whole verse thus: "Thy people shall come willingly at the time of assembling thine army in the holy beauty; the youth of thy womb shall be as the morning dew." By the authors of the Universal History, vol. iii., p. 223, the whole passage is thus explained: "The Lord shall send the rod, or scepter, of thy power out of Sion," i.e., out of the tribe of Judah: compare Gen 49:20, and Psa 78:68. "Rule thou over thy free-will people;" for none, but such are fit to be Christ's subjects: see Mat 11:29. "In the midst of thine enemies," Jews and heathens; or, in a spiritual sense, the world, the flesh, and the devil. "In the day of thy power," i.e., when all power shall be given him, both in heaven and earth; Mat 28:18. "In the beauties of holiness," which is the peculiar characteristic of Christ's reign, and of his religion. None of the ancient Versions, nor of our modern translations, give any sense to the words that countenances the doctrine above referred to; it merely expresses the character of the people who shall constitute the kingdom of Christ. נדב nadab signifies to be free, liberal, willing, noble; and especially liberality in bringing offerings to the Lord, Exo 25:2; Exo 35:21, Exo 35:29. And נדיב nadib signifies a nobleman, a prince, Job 21:8; and also liberality. נדבה nedabah signifies a free-will offering - an offering made by superabundant gratitude; one not commanded: see Exo 36:3; Lev 7:16, and elsewhere. Now the עם נדבות am nedaboth is the people of liberality - the princely, noble, and generous people; Christ's real subjects; his own children, who form his Church, and are the salt of the world; the bountiful people, who live only to get good from God that they may do good to man. Is there, has there ever been, any religion under heaven that has produced the liberality, the kindness, the charity, that characterize Christianity? Well may the followers of Christ be termed the am nedaboth - the cheerfully beneficent people. They hear his call, come freely, stay willingly, act nobly, live purely, and obey cheerfully. The day of Christ's power is the time of the Gospel, the reign of the Holy Spirit in the souls of his people. Whenever and wherever the Gospel is preached in sincerity and purity, then and there is the day or time of Christ's power. It is the time of his exaltation. The days of his flesh were the days of his weakness; the time of his exaltation is the day of his power. In the beauties of holiness - בהדרי קדש behadrey kodesh, "In the splendid garments of holiness." An allusion to the beautiful garments of the high priest. Whatever is intended or expressed by superb garments, they possess, in holiness of heart and life, indicative of their Divine birth, noble dispositions, courage, etc. Their garb is such as becomes the children of so great a King. Or, They shall appear on the mountains of holiness, bringing glad tidings to Zion. From the womb of the morning - As the dew flows from the womb of the morning, so shall all the godly from thee. They are the dew of thy youth; they are the offspring of thy own nativity. As the human nature of our Lord was begotten by the creative energy of God in the womb of the Virgin; so the followers of God are born, not of blood, nor of the will of the flesh, but by the Divine Spirit. Youth may be put here, not only for young men, but for soldiers; - so the Trojana juventus "the Trojan troops," or soldiers, in Virgil, Aen. 1: ver. 467; - and for persons, courageous, heroic, strong, active, and vigorous. Such were the apostles, and first preachers of the Gospel; and, indeed, all genuine Christians. They may be fully compared to dew, for the following reasons: - 1. Like dew, they had their origin from heaven. 2. Like dew, they fructified the earth. 3. Like dew, they were innumerable. 4. Like dew, they were diffused over the earth. 5. Like dew, they came from the morning; the dawn, the beginning of the Gospel day of salvation. 1. As the morning arises in the East, and the sun, which produces it, proceeds to the West; so was the coming of the Son of man, and of his disciples and apostles. 2. They began in the East - Asia Proper and Asia Minor; and shone unto the West - Europe, America, etc. Scarcely any part of the world has been hidden from the bright and enlivening power of the Sun of Righteousness; and now this glorious sun is walking in the greatness of its strength. Saw ye not the cloud arise, Little as a human hand? Now it spreads along the skies, Hangs o'er all the thirsty land. Lo, the promise of a shower Drops already from above; But the Lord will shortly pour All the spirit of his love. The heavenly dew is dropping every where from the womb of the morning; and all the ends of the earth are about to see the salvation of God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Thy people shall be willing in the day of thy power - This verse has been wofully perverted. It has been supposed to point out the irresistible operation of the grace of God on the souls of the elect, thereby making them willing to receive Christ as their Savior. Now, whether this doctrine be true or false it is not in this text, nor can it receive the smallest countenance from it. There has been much spoken against the doctrine of what is called free will by persons who seem not to have understood the term. Will is a free principle. Free will is as absurd as bound will, it is not will if it be not free; and if it be bound it is no will. Volition is essential to the being of the soul, and to all rational and intellectual beings. This is the most essential discrimination between matter and spirit. Matter can have no choice; Spirit has. Ratiocination is essential to intellect; and from these volition is inseparable. God uniformly treats man as a free agent; and on this principle the whole of Divine revelation is constructed, as is also the doctrine of future rewards and punishments. If man be forced to believe, he believes not at all; it is the forcing power that believes, not the machine forced. If he be forced to obey, it is the forcing power that obeys; and he, as a machine, shows only the effect of this irresistible force. If man be incapable of willing good, and nilling evil, he is incapable of being saved as a rational being; and if he acts only under an overwhelming compulsion, he is as incapable of being damned. In short, this doctrine reduces him either to a punctum stans, which by the vis inertiae is incapable of being moved but as acted upon by foreign influence; or, as an intellectual being, to nonentity. "But if the text supports the doctrine laid upon it, vain are all these reasonings." Granted. Let us examine the text. The Hebrew words are the following: עמך נדבת ביום חילך ammecha nedaboth beyom cheylecha, which literally translated are, Thy princely people, or free people, in the day of thy power; and are thus paraphrased by the Chaldee: "Thy people, O house of Israel, who willingly labor in the law, thou shalt be helped by them in the day that thou goest to battle."

The Syriac has: "This praiseworthy people in the day of thy power."

The Vulgate: "With thee is the principle or origin (principium) in the day of thy power." And this is referred, by its interpreters, to the Godhead of Christ; and they illustrate it by Joh 1:1 : In principio erat Verbum, "In the beginning was the Word."

The Septuagint is the same; and they use the word as St. John has it in the Greek text: Μετα σου ἡ αρχη εν ἡμερᾳ της δυναμεως σου· "With thee is the Arche, or principle, in the day of thy power."

The Ethiopic is the same; and the Arabic nearly so, but rather more express: "The government, riasat, exists with thee in the day of thy power."

The Anglo-Saxon, "With thee the principle in day of thy greatness."

The old Psalter, With the begynnyngs in day of thi vertu. Which it thus paraphrases: "I, the fader begynnyng with the, begynnyng I and thou, an begynnyng of al thyng in day of thi vertu."

Coverdale thus: "In the day of thy power shal my people offre the free-will offeringes with a holy worship." So Tindal, Cardmarden, Beck, and the Liturgic Version.

The Bible printed by Barker, the king's printer, 4th. Lond. 1615, renders the whole verse thus: "Thy people shall come willingly at the time of assembling thine army in the holy beauty; the youth of thy womb shall be as the morning dew."

By the authors of the Universal History, vol. iii., p. 223, the whole passage is thus explained: "The Lord shall send the rod, or scepter, of thy power out of Sion," i.e., out of the tribe of Judah: compare Gen 49:20, and Psa 78:68. "Rule thou over thy free-will people;" for none, but such are fit to be Christ's subjects: see Mat 11:29. "In the midst of thine enemies," Jews and heathens; or, in a spiritual sense, the world, the flesh, and the devil. "In the day of thy power," i.e., when all power shall be given him, both in heaven and earth; Mat 28:18. "In the beauties of holiness," which is the peculiar characteristic of Christ's reign, and of his religion.

None of the ancient Versions, nor of our modern translations, give any sense to the words that countenances the doctrine above referred to; it merely expresses the character of the people who shall constitute the kingdom of Christ. נדב nadab signifies to be free, liberal, willing, noble; and especially liberality in bringing offerings to the Lord, Exo 25:2; Exo 35:21, Exo 35:29. And נדיב nadib signifies a nobleman, a prince, Job 21:8; and also liberality. נדבה nedabah signifies a free-will offering - an offering made by superabundant gratitude; one not commanded: see Exo 36:3; Lev 7:16, and elsewhere. Now the עם נדבות am nedaboth is the people of liberality - the princely, noble, and generous people; Christ's real subjects; his own children, who form his Church, and are the salt of the world; the bountiful people, who live only to get good from God that they may do good to man. Is there, has there ever been, any religion under heaven that has produced the liberality, the kindness, the charity, that characterize Christianity? Well may the followers of Christ be termed the am nedaboth - the cheerfully beneficent people. They hear his call, come freely, stay willingly, act nobly, live purely, and obey cheerfully.

The day of Christ's power is the time of the Gospel, the reign of the Holy Spirit in the souls of his people. Whenever and wherever the Gospel is preached in sincerity and purity, then and there is the day or time of Christ's power. It is the time of his exaltation. The days of his flesh were the days of his weakness; the time of his exaltation is the day of his power.

In the beauties of holiness - בהדרי קדש behadrey kodesh, "In the splendid garments of holiness." An allusion to the beautiful garments of the high priest. Whatever is intended or expressed by superb garments, they possess, in holiness of heart and life, indicative of their Divine birth, noble dispositions, courage, etc. Their garb is such as becomes the children of so great a King. Or, They shall appear on the mountains of holiness, bringing glad tidings to Zion.

From the womb of the morning - As the dew flows from the womb of the morning, so shall all the godly from thee. They are the dew of thy youth; they are the offspring of thy own nativity. As the human nature of our Lord was begotten by the creative energy of God in the womb of the Virgin; so the followers of God are born, not of blood, nor of the will of the flesh, but by the Divine Spirit.

Youth may be put here, not only for young men, but for soldiers; - so the Trojana juventus "the Trojan troops," or soldiers, in Virgil, Aen. 1: ver. 467; - and for persons, courageous, heroic, strong, active, and vigorous. Such were the apostles, and first preachers of the Gospel; and, indeed, all genuine Christians. They may be fully compared to dew, for the following reasons: -

1. Like dew, they had their origin from heaven.

2. Like dew, they fructified the earth.

3. Like dew, they were innumerable.

4. Like dew, they were diffused over the earth.

5. Like dew, they came from the morning; the dawn, the beginning of the Gospel day of salvation.

1. As the morning arises in the East, and the sun, which produces it, proceeds to the West; so was the coming of the Son of man, and of his disciples and apostles.

2. They began in the East - Asia Proper and Asia Minor; and shone unto the West - Europe, America, etc. Scarcely any part of the world has been hidden from the bright and enlivening power of the Sun of Righteousness; and now this glorious sun is walking in the greatness of its strength.

Saw ye not the cloud arise,

Little as a human hand?

Now it spreads along the skies,

Hangs o'er all the thirsty land.

Lo, the promise of a shower

Drops already from above;

But the Lord will shortly pour

All the spirit of his love.

The heavenly dew is dropping every where from the womb of the morning; and all the ends of the earth are about to see the salvation of God.

Top

⁷ And the remnant [07611] of Jacob [03290] shall be in the midst [07130] of many [07227] people [05971] as a dew [02919] from the LORD [03068], as the showers [07241] upon the grass [06212], that tarrieth [06960] not for man [0376], nor waiteth [03176] for the sons [01121] of men [0120].

⁵ I will be as the dew [02919] unto Israel [03478]: he shall grow [06524] as the lily [07799], and cast forth [05221] his roots [08328] as Lebanon [03844].

¹² The king's [04428] wrath [02197] is as the roaring [05099] of a lion [03715]; but his favour [07522] is as dew [02919] upon the grass [06212].

⁹ Rejoice [08055], O young man [0970], in thy youth [03208]; and let thy heart [03820] cheer [02895] thee in the days [03117] of thy youth [0979], and walk [01980] in the ways [01870] of thine heart [03820], and in the sight [04758] of thine eyes [05869]: but know [03045] thou, that for all these things God [0430] will bring [0935] thee into judgment [04941].

⁴ He shall put on [03847] the holy [06944] linen [0906] coat [03801], and he shall have the linen [0906] breeches [04370] upon his flesh [01320], and shall be girded [02296] with a linen [0906] girdle [073], and with the linen [0906] mitre [04701] shall he be attired [06801]: these [01992] are holy [06944] garments [0899]; therefore shall he wash [07364] his flesh [01320] in water [04325], and so put them on [03847].

⁵ And [2532] from [575] Jesus [2424] Christ [5547], who is the faithful [4103] witness [3144], and the first begotten [4416] of [1537] the dead [3498], and [2532] the prince [758] of the kings [935] of the earth [1093]. Unto him that loved [25] us [2248], and [2532] washed [3068] us [2248] from [575] our [2257] sins [266] in [1722] his own [846] blood [129],

⁹ But [1161] ye [5210] are a chosen [1588] generation [1085], a royal [934] priesthood [2406], an holy [40] nation [1484], a peculiar [1519] [4047] people [2992]; that [3704] ye should shew forth [1804] the praises [703] of him who hath called [2564] you [5209] out of [1537] darkness [4655] into [1519] his [846] marvellous [2298] light [5457]:

² Give [03051] unto the LORD [03068] the glory [03519] due unto his name [08034]; worship [07812] the LORD [03068] in the beauty [01927] of holiness [06944].

¹ I beseech [3870] you [5209] therefore [3767], brethren [80], by [1223] the mercies [3628] of God [2316], that ye present [3936] your [5216] bodies [4983] a living [2198] sacrifice [2378], holy [40], acceptable [2101] unto God [2316], which is your [5216] reasonable [3050] service [2999].

² Praise [01288] ye the LORD [03068] for the avenging [06544] [06546] of Israel [03478], when the people [05971] willingly offered [05068] themselves.
³ Hear [08085], O ye kings [04428]; give ear [0238], O ye princes [07336]; I, even I, will sing [07891] unto the LORD [03068]; I will sing [02167] praise to the LORD [03068] God [0430] of Israel [03478].
⁴ LORD [03068], when thou wentest out [03318] of Seir [08165], when thou marchedst out [06805] of the field [07704] of Edom [0123], the earth [0776] trembled [07493], and the heavens [08064] dropped [05197], the clouds [05645] also dropped [05197] water [04325].
⁵ The mountains [02022] melted [05140] from before [06440] the LORD [03068], even that Sinai [05514] from before [06440] the LORD [03068] God [0430] of Israel [03478].
⁶ In the days [03117] of Shamgar [08044] the son [01121] of Anath [06067], in the days [03117] of Jael [03278], the highways [0734] were unoccupied [02308], and the travellers [01980] walked [03212] through byways [06128] [05410].
⁷ The inhabitants of the villages [06520] ceased [02308], they ceased [02308] in Israel [03478], until that I Deborah [01683] arose [06965], that I arose [06965] a mother [0517] in Israel [03478].
⁸ They chose [0977] new [02319] gods [0430]; then was war [03901] in the gates [08179]: was there a shield [04043] or spear [07420] seen [07200] among forty [0705] thousand [0505] in Israel [03478]?
⁹ My heart [03820] is toward the governors [02710] of Israel [03478], that offered themselves willingly [05068] among the people [05971]. Bless [01288] ye the LORD [03068].

⁶ I will freely [05071] sacrifice [02076] unto thee: I will praise [03034] thy name [08034], O LORD [03068]; for it is good [02896].

² Speak [01696] unto the children [01121] of Israel [03478], that they bring [03947] me an offering [08641]: of every man [0376] that giveth it willingly [05068] with his heart [03820] ye shall take [03947] my offering [08641].

¹ Nevertheless the dimness [04155] shall not be such as was in her vexation [04164], when [06256] at the first [07223] he lightly afflicted [07043] the land [0776] of Zebulun [02074] and the land [0776] of Naphtali [05321], and afterward [0314] did more grievously afflict [03513] her by the way [01870] of the sea [03220], beyond [05676] Jordan [03383], in Galilee [01551] of the nations [01471].
² The people [05971] that walked [01980] in darkness [02822] have seen [07200] a great [01419] light [0216]: they that dwell [03427] in the land [0776] of the shadow of death [06757], upon them hath the light [0216] shined [05050].
³ Thou hast multiplied [07235] the nation [01471], and not increased [01431] the joy [08057]: they joy [08055] before [06440] thee according to the joy [08057] in harvest [07105], and as men rejoice [01523] when they divide [02505] the spoil [07998].

⁵ Ye [846] also [2532], as [5613] lively [2198] stones [3037], are built up [3618] a spiritual [4152] house [3624], an holy [40] priesthood [2406], to offer up [399] spiritual [4152] sacrifices [2378], acceptable [2144] to God [2316] by [1223] Jesus [2424] Christ [5547].

⁶ And ye shall be unto me a kingdom [04467] of priests [03548], and an holy [06918] nation [01471]. These are the words [01697] which thou shalt speak [01696] unto the children [01121] of Israel [03478].

² As [2531] thou hast given [1325] him [846] power [1849] over all [3956] flesh [4561], that [2443] he should give [1325] eternal [166] life [2222] to [3739] as many as [3956] [846] thou hast given [1325] him [846].

²⁷ All things [3956] are delivered [3860] unto me [3427] of [5259] my [3450] Father [3962]: and [2532] no man [3762] knoweth [1921] the Son [5207], but [1508] the Father [3962]; neither [3761] knoweth [1921] any man [5100] the Father [3962], save [1508] the Son [5207], and he [2532] to [3739] whomsoever [1437] the Son [5207] will [1014] reveal [601] him.

¹⁸ And [2532] Jesus [2424] came [4334] and spake [2980] unto them [846], saying [3004], All [3956] power [1849] is given [1325] unto me [3427] in [1722] heaven [3772] and [2532] in [1909] earth [1093].

⁵ And offer [06999] a sacrifice of thanksgiving [08426] with leaven [02557], and proclaim [07121] and publish [08085] the free offerings [05071]: for this [03651] liketh [0157] you, O ye children [01121] of Israel [03478], saith [05002] the Lord [0136] GOD [03069].

⁴ I will heal [07495] their backsliding [04878], I will love [0157] them freely [05071]: for mine anger [0639] is turned away [07725] from him.

¹² Now when the prince [05387] shall prepare [06213] a voluntary [05071] burnt offering [05930] or peace offerings [08002] voluntarily [05071] unto the LORD [03068], one shall then open [06605] him the gate [08179] that looketh [06437] toward the east [06921], and he shall prepare [06213] his burnt offering [05930] and his peace offerings [08002], as he did [06213] on the sabbath [07676] day [03117]: then he shall go forth [03318]; and after [0310] his going forth [03318] one shall shut [05462] the gate [08179].

⁹ Thou, O God [0430], didst send [05130] a plentiful [05071] rain [01653], whereby thou didst confirm [03559] thine inheritance [05159], when it was weary [03811].

⁸ And his princes [08269] gave [07311] willingly [05071] unto the people [05971], to the priests [03548], and to the Levites [03881]: Hilkiah [02518] and Zechariah [02148] and Jehiel [03171], rulers [05057] of the house [01004] of God [0430], gave [05414] unto the priests [03548] for the passover offerings [06453] two thousand [0505] and six [08337] hundred [03967] small cattle, and three [07969] hundred [03967] oxen [01241].

¹⁰⁸ Accept [07521], I beseech thee, the freewill offerings [05071] of my mouth [06310], O LORD [03068], and teach [03925] me thy judgments [04941].

²⁸ And I said [0559] unto them, Ye are holy [06944] unto the LORD [03068]; the vessels [03627] are holy [06944] also; and the silver [03701] and the gold [02091] are a freewill offering [05071] unto the LORD [03068] God [0430] of your fathers [01].

⁵ And afterward [0310] offered the continual [08548] burnt offering [05930], both of the new moons [02320], and of all the set feasts [04150] of the LORD [03068] that were consecrated [06942], and of every one that willingly offered [05068] a freewill offering [05071] unto the LORD [03068].

⁴ And whosoever remaineth [07604] in any place [04725] where he sojourneth [01481], let the men [0582] of his place [04725] help [05375] him with silver [03701], and with gold [02091], and with goods [07399], and with beasts [0929], beside the freewill offering [05071] for the house [01004] of God [0430] that is in Jerusalem [03389].

¹⁴ And Kore [06981] the son [01121] of Imnah [03232] the Levite [03881], the porter [07778] toward the east [04217], was over the freewill offerings [05071] of God [0430], to distribute [05414] the oblations [08641] of the LORD [03068], and the most [06944] holy things [06944].

²³ That which is gone out [04161] of thy lips [08193] thou shalt keep [08104] and perform [06213]; even a freewill offering [05071], according as thou hast vowed [05087] unto the LORD [03068] thy God [0430], which thou hast promised [01696] with thy mouth [06310].

¹⁰ And thou shalt keep [06213] the feast [02282] of weeks [07620] unto the LORD [03068] thy God [0430] with a tribute [04530] of a freewill offering [05071] of thine hand [03027], which thou shalt give [05414] unto the LORD thy God, according as the LORD [03068] thy God [0430] hath blessed [01288] thee:

¹⁷ Thou mayest [03201] not eat [0398] within thy gates [08179] the tithe [04643] of thy corn [01715], or of thy wine [08492], or of thy oil [03323], or the firstlings [01062] of thy herds [01241] or of thy flock [06629], nor any of thy vows [05088] which thou vowest [05087], nor thy freewill offerings [05071], or heave offering [08641] of thine hand [03027]:

⁶ And thither ye shall bring [0935] your burnt offerings [05930], and your sacrifices [02077], and your tithes [04643], and heave offerings [08641] of your hand [03027], and your vows [05088], and your freewill offerings [05071], and the firstlings [01062] of your herds [01241] and of your flocks [06629]:

³⁹ These things ye shall do [06213] unto the LORD [03068] in your set feasts [04150], beside your vows [05088], and your freewill offerings [05071], for your burnt offerings [05930], and for your meat offerings [04503], and for your drink offerings [05262], and for your peace offerings [08002].

³ And will make [06213] an offering by fire [0801] unto the LORD [03068], a burnt offering [05930], or a sacrifice [02077] in performing [06381] a vow [05088], or in a freewill offering [05071], or in your solemn feasts [04150], to make [06213] a sweet [05207] savour [07381] unto the LORD [03068], of the herd [01241], or of the flock [06629]:

³⁸ Beside the sabbaths [07676] of the LORD [03068], and beside your gifts [04979], and beside all your vows [05088], and beside all your freewill offerings [05071], which ye give [05414] unto the LORD [03068].

²³ Either a bullock [07794] or a lamb [07716] that hath any thing superfluous [08311] or lacking in his parts [07038], that mayest thou offer [06213] for a freewill offering [05071]; but for a vow [05088] it shall not be accepted [07521].

²¹ And whosoever [0376] offereth [07126] a sacrifice [02077] of peace offerings [08002] unto the LORD [03068] to accomplish [06381] his vow [05088], or a freewill offering [05071] in beeves [01241] or sheep [06629], it shall be perfect [08549] to be accepted [07522]; there shall be no blemish [03971] therein.

¹⁸ Speak [01696] unto Aaron [0175], and to his sons [01121], and unto all the children [01121] of Israel [03478], and say [0559] unto them, Whatsoever [0376] he be of the house [01004] of Israel [03478], or of the strangers [01616] in Israel [03478], that will offer [07126] his oblation [07133] for all his vows [05088], and for all his freewill offerings [05071], which they will offer [07126] unto the LORD [03068] for a burnt offering [05930];

¹⁶ But if the sacrifice [02077] of his offering [07133] be a vow [05088], or a voluntary offering [05071], it shall be eaten [0398] the same day [03117] that he offereth [07126] his sacrifice [02077]: and on the morrow [04283] also the remainder [03498] of it shall be eaten [0398]:

³ And they received [03947] of [06440] Moses [04872] all the offering [08641], which the children [01121] of Israel [03478] had brought [0935] for the work [04399] of the service [05656] of the sanctuary [06944], to make [06213] it withal. And they brought [0935] yet unto him free offerings [05071] every morning [01242].

²⁹ The children [01121] of Israel [03478] brought [0935] a willing offering [05071] unto the LORD [03068], every man [0376] and woman [0802], whose [0834] heart [03820] made them willing [05068] to bring [0935] for all manner of work [04399], which the LORD [03068] had commanded [06680] to be made [06213] by the hand [03027] of Moses [04872].

¹² And speak [0559] unto him, saying [0559], Thus speaketh [0559] the LORD [03068] of hosts [06635], saying [0559], Behold the man [0376] whose name [08034] is The BRANCH [06780]; and he shall grow up [06779] out of his place, and he shall build [01129] the temple [01964] of the LORD [03068]:

⁴ The LORD [03068] hath sworn [07650], and will not repent [05162], Thou art a priest [03548] for ever [05769] after the order [01700] of Melchizedek [04442].

²⁰ And Azariah [05838] the chief [07218] priest [03548], and all the priests [03548], looked [06437] upon him, and, behold, he was leprous [06879] in his forehead [04696], and they thrust him out [0926] from thence; yea, himself hasted [01765] also to go out [03318], because the LORD [03068] had smitten [05060] him.

⁶ But ye shall be named [07121] the Priests [03548] of the LORD [03068]: men shall call [0559] you the Ministers [08334] of our God [0430]: ye shall eat [0398] the riches [02428] of the Gentiles [01471], and in their glory [03519] shall ye boast [03235] yourselves.

³ And they gathered themselves together [06950] against Moses [04872] and against Aaron [0175], and said [0559] unto them, Ye take too much [07227] upon you, seeing all the congregation [05712] are holy [06918], every one of them, and the LORD [03068] is among [08432] them: wherefore then lift ye up [05375] yourselves above the congregation [06951] of the LORD [03068]?

² I counsel thee to keep [08104] the king's [04428] commandment [06310], and that in regard [01700] of the oath [07621] of God [0430].

¹⁴ In the day [03117] of prosperity [02896] be joyful [02896], but in the day [03117] of adversity [07451] consider [07200]: God [0430] also hath set [06213] the one over against [05980] the other, to the end [01700] that man [0120] should find [04672] nothing [03972] after [0310] him.

¹⁸ I said [0559] in mine heart [03820] concerning the estate [01700] of the sons [01121] of men [0120], that God [0430] might manifest [01305] them, and that they might see [07200] that they [01992] themselves are beasts [0929].

¹ How doth the city [05892] sit [03427] solitary [0910], that was full [07227] of people [05971]! how is she become as a widow [0490]! she that was great [07227] among the nations [01471], and princess [08282] among the provinces [04082], how is she become tributary [04522]!

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].

¹⁹ And what the land [0776] is that they dwell in [03427], whether it be good [02896] or bad [07451]; and what cities [05892] they be that they dwell [03427] in [02007], whether in tents [04264], or in strong holds [04013];

¹¹ And [2532] [3303] every [3956] priest [2409] standeth [2476] daily [2596] [2250] ministering [3008] and [2532] offering [4374] oftentimes [4178] the same [846] sacrifices [2378], which [3748] can [1410] never [3763] take away [4014] sins [266]:

¹ A Song [07892] of degrees [04609]. Behold, bless [01288] ye the LORD [03068], all ye servants [05650] of the LORD [03068], which by night [03915] stand [05975] in the house [01004] of the LORD [03068].

⁸ At that time [06256] the LORD [03068] separated [0914] the tribe [07626] of Levi [03878], to bear [05375] the ark [0727] of the covenant [01285] of the LORD [03068], to stand [05975] before [06440] the LORD [03068] to minister [08334] unto him, and to bless [01288] in his name [08034], unto this day [03117].

⁴ The LORD [03068] hath sworn [07650], and will not repent [05162], Thou art a priest [03548] for ever [05769] after the order [01700] of Melchizedek [04442].

¹⁴ And [2532] the armies [4753] which were [3588] in [1722] heaven [3772] followed [190] him [846] upon [1909] white [3022] horses [2462], clothed [1746] in fine linen [1039], white [3022] and [2532] clean [2513].

²¹ And when he had consulted [03289] with the people [05971], he appointed [05975] singers [07891] unto the LORD [03068], and that should praise [01984] the beauty [01927] of holiness [06944], as they went out [03318] before [06440] the army [02502], and to say [0559], Praise [03034] the LORD [03068]; for his mercy [02617] endureth for ever [05769].

¹⁰ Who can count [04487] the dust [06083] of Jacob [03290], and the number [04557] of the fourth [07255] part of Israel [03478]? Let me die [04191] [05315] the death [04194] of the righteous [03477], and let my last [0319] end be like his!

¹² So shall we come [0935] upon him in some [0259] place [04725] where he shall be found [04672], and we will light [05168] upon him as the dew [02919] falleth [05307] on the ground [0127]: and of him and of all the men [0582] that are with him there shall not be left [03498] so much as [01571] one [0259].

³ As the dew [02919] of Hermon [02768], and as the dew that descended [03381] upon the mountains [02042] of Zion [06726]: for there the LORD [03068] commanded [06680] the blessing [01293], even life [02416] for evermore [05769].

¹ A Psalm [04210] or Song [07892] for the sons [01121] of Korah [07141]. His foundation [03248] is in the holy [06944] mountains [02042].

³ Thy people [05971] shall be willing [05071] in the day [03117] of thy power [02428], in the beauties [01926] of holiness [06944] from the womb [07358] of the morning [04891]: thou hast the dew [02919] of thy youth [03208].

⁹ My heart [03820] is toward the governors [02710] of Israel [03478], that offered themselves willingly [05068] among the people [05971]. Bless [01288] ye the LORD [03068].

² Praise [01288] ye the LORD [03068] for the avenging [06544] [06546] of Israel [03478], when the people [05971] willingly offered [05068] themselves.

¹³ And under their hand [03027] was an army [02428] [06635], three [07969] hundred [03967] thousand [0505] and seven [07651] thousand [0505] and five [02568] hundred [03967], that made [06213] war [04421] with mighty [02428] power [03581], to help [05826] the king [04428] against the enemy [0341].

⁵ And [2532] this they did, not [3756] as [2531] we hoped [1679], but [235] first [4412] gave [1325] their own selves [1438] to the Lord [2962], and [2532] unto us [2254] by [1223] the will [2307] of God [2316].

⁸ Their seed [02233] is established [03559] in their sight [06440] with them, and their offspring [06631] before their eyes [05869].

²¹ And they came [0935], every one [0376] whose [0834] heart [03820] stirred him up [05375], and every one whom his spirit [07307] made willing [05068], and they brought [0935] the LORD'S [03068] offering [08641] to the work [04399] of the tabernacle [0168] of the congregation [04150], and for all his service [05656], and for the holy [06944] garments [0899].

²⁹ Take [142] my [3450] yoke [2218] upon [1909] you [5209], and [2532] learn [3129] of [575] me [1700]; for [3754] I am [1510] meek [4235] and [2532] lowly [5011] in heart [2588]: and [2532] ye shall find [2147] rest [372] unto your [5216] souls [5590].

⁶⁸ But chose [0977] the tribe [07626] of Judah [03063], the mount [02022] Zion [06726] which he loved [0157].

²⁰ Out of Asher [0836] his bread [03899] shall be fat [08082], and he shall yield [05414] royal [04428] dainties [04574].

¹ In [1722] the beginning [746] was [2258] the Word [3056], and [2532] the Word [3056] was [2258] with [4314] God [2316], and [2532] the Word [3056] was [2258] God [2316].