Psalm 33. God s Involvement with His Creation

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1 33 33:1 22 God s Involvmnt with His Cration Outlin of Chaptr 33: Inscription vv. 1 5 Th ist Calls for a Musical Clration of God and His prfction vv. 6 9 God Cratd th World and th Univrs y th Word of His Powr vv God is Involvd with th Man of His Cration vv Human Powr dos not Guarant Dlivranc vv God s Salvation and Grac is Basd Upon our Trust in Him Charts and Maps v. 33:17 Th Various Translations of Rô v v. 33:17 Salvation Vrs v. 33:22 Th Full Translation of 33 Introduction: Sinc this is on of th first psalms which I will covr, I nd to xplain why I am placing it hr, right aftr Gn. 14. This particular psalm was proaly writtn y King David (s low, aftr th inscription); and thrfor, was writtn a millnnium aftr th vnts of this chaptr. Howvr, I don t particularly want to covr all of th psalms at on tim, nor do I want to covr th majority of thm whil covring th lif of David. Thrfor, I hav chosn to appropriatly insrt ths psalms whnvr I can com up with a rasonal xcus to do so. Thy ar not ncssarily ing placd y thir tim of writing, and thy ar placd only partially du to thir sujct mattr. 33 dals with th cration of th arth; thrfor, it s placmnt in Gnsis is apropos. It also dals with war and God s dlivranc in war; thrfor, insrting this psalm at th nd of Gn. 14 is particularly appropriat. W do not know th xact occasion of this psalm; howvr, it s call for a nw song and its sujct mattr sm to indicat that a victory at war has rcntly occurrd. This is not asolutly ncssary, as David, a man with a grat past on th attlfild, could, at any tim, look ack and writ this. First, David calls upon thos within his haring to clrat God with music. David first prsnts God as invariant, prfct, faithful, rightous and just; and that th arth is filld with His grac. Thn, God is prsntd as th Crator and Rstorr of th Univrs (vv. 6 7). Thn His involvmnt in th history of mankind is notd (vv. 8 10); His own plans ar prsntd as trnal (v. 11); and lssings ar invokd for th nation and popl who long to Him (v. 12). In fact, thr is nothing in this psalm which prsnts our Lord as anything othr than univrsal Barns raks this psalm up into thr parts: (1) th psalmist xhorts th radr to prais God (vv. 1 3); (2) h givs th radr rasons to prais God (vv. 4 19); and, (3) th xprssion of a purpos thus to prais him 1 (vv ). My tak on th final thr vrss is that thy provid th individual intraction twn God and man, which is, in itslf, a caus for prais. In th first portion of this psalm, th writr calls upon th radr to sing and to us musical instrumnts to prais God. Whn it coms to why should w prais God, th psalmist cits God s charactr and ssnc (vv. 4 5); His cration of th univrs (vv. 6 9); th staility of His counsl and purposs (vv ); and His involvmnt and intraction with oth thos who acknowldg Him to God and thos who 1 Barns Nots, Volum 4, F. C. Cook, ditor; rprintd 1996 y Bakr Books; p Yah, I didn t follow him ithr, s o that s why I quotd Barns vratim. Th NIV Study Bil suggsts th xact sam outlin; thy suggst that th final thr vrss is a conclusion a rspons to prais (I don t s it that way).

2 33 Pag 2 do not (vv ). Finally, in th third portion of this psalm, w hav th purpos of th writr and thos associatd 2 with him, which is to prais God. Th NIV Study Bil also raks this up into th sam thr parts, vv. 1 3 ing 3 an introduction, vv a conclusion, and vv consisting of two parts of 8 vrss ach. I prsonally do not s that final division at all. Any rak twn vv. 11 and 12 sms to aritrary to m. Kil and Dlitzsch giv this psalm a similar division, most accuratly allowing vv. 1 3 as an introduction; vv as a closing; and, most accuratly, raking up th rmaining vrss into ight ttrastichs (ight sctions of four vrss ach). I will nd this psalm y so dividing it, and ltting it stand on its own with a ar minimum of commntary. Th first lin of ach ttrastich, as wll as th first lins of th introduction and th conclusion, hav th Nam of God in thm, with th xcption of vv. 14 and 16. Thr is a univrsality to this psalm, vn though it was proaly writtn y David during Isral s clint nation 4 status undr God. Any on at any tim from any nation can xgt this psalm and find prsonal application. Or, as Barns put it, [this] psalm...is appropriat to th popl of all lands and tims, and will ttr apprciatd in proportion as mn com mor and mor acquaintd with God in th wisdom, th powr, and th skill which h 5 has shown in th works of cration, and in his providntial govrnmnt of th world. An acrostic is a psalm whrin th first vrs gins with an alph, th scond with a êyth, tc. Whil this psalm is not a tru acrostic, it dos hav 22 vrss, on vrs for ach lttr of th Hrw alphat. Howvr, thr is no othr way to connct this to th Hrw alphat (v. 1 dos not vn hav an alph in it; svral vrss gin with th sam lttr, kaph; and I could discrn no othr alphatic pattrn). 103 is also a 22 vrs psalm with no othr alphatic pattrn. Howvr, 34 is a tru acrostic. In th Sptuagint, this is 32; in th Massortic txt it is 33. <<Rturn to Chaptr Outlin>> <<Rturn to th Chart Indx>> Th ist Calls for a Musical Clration of God and His Prfction Slavishly litral: y David (y David) 33 inscription Modratly litral: (y David) 33 has no inscription in th Massortic txt, making it only on of four in th first ook of th psalms (s 1 41). It conspicuously falls twn a larg numr of psalms which ar ascrid to David. Th prvious 22 psalms ar all ascrid to David in th inscription. Th following ight ar ascrid to David. This longs to th first sction of th ook of s, which appars to strictly psalms of David. In th Sptuagint, th inscription rads y David; thr is no inscription in th Massortic txt. It appars as though 33 is a continuation of 32 (w will discuss that latr). It is not th sam psalm, ut somwhat of a companion psalm. 32, 33 and 34 all mntion th y(s) of God, which is anothr thing which tis thm togthr and suggsts that David wrot 33, as h wrot th othr two psalms. 2 This is prtty much a paraphras of Barns Nots, Volum 4, F. C. Cook, ditor; rprintd 1996 y Bakr Books; p Th NIV Study Bil; 1995 y Th Zondrvan Corporation; p This is a Thim trm which rfrs to a nation today which fulfills th principal which God first itratd to Moss: I will lss thos who lss you and curs thos who curs you. Th clint nation to God is rsponsil to maintain th canon of Scriptur, as wll as to dissminat th Word of God, oth to its own popl and to th world at larg. This dos not man that th govrnmnt or that all of th popl of th clint nation vn raliz that it is a clint nation to God. Th govrnm nt nd not function pro-activly in th rsponsiility of th nation; mrly that thy provid th frdom for th church to function. 5 Barns Nots, Volum 4, F. C. Cook, ditor; rprintd 1996 y Bakr Books; p. 278.

3 Addndum to Gn. 14 Pag 3 Barns offrs th countr-argumnt that thr is nothing in this psalm which tis it dirctly to David (which is tru of most of his psalms, apart from th inscription). Barns points out that this psalm is so gnral that it could hav n writtn y anyon anywhr at anytim aftr th instituting of th nation Isral. Barns supposs that this psalm was originally just chunkd into th othr psalms y David, and, prsumaly, th Sptuagint translators simply addd th y lin. Now, on th othr hand, th prvious psalm nds with th grac of God toward His rightous ons, which is a major thm of this psalm. Thrfor, it could hav n thought that this psalm was mrly a continuation of th prvious psalm, and thrfor no ylin would ncssary. King David was th scond king of Isral, calld, in Scriptur, a man aftr God s own hart. David wrot many of th psalms and th ook of Samul dals primarily with David and his rul. Rjoic, O rightous in Y howah, for th upright ons autiful prais, 33:1 Clrat [y shouting],lt Your grac upon us, O Jhovah, just as w hav placd our confidnc in You. rightous ons in Y howah, th upright ons [clrat with] autiful prais. Shout out, you rightous ons in Jhovah; Prais sounds xquisit to th upright! or Shout out in clration, you rightous in Jhovah; Shout out in clration, you upright ons, in a autiful song of prais! Now that w ar daling with potry, w find that th ruls ar not all th sam, th word usag is somwhat diffrnt, and th ordr of th words is somtims vn mor diffrnt than w would xpct. Thrfor, lt s s what othrs hav don with this first vrs: CEV Th Emphasizd Bil JPS (Tanakh) NASB NIV Young's Lit. Translation You ar th LORD s popl. Oy him and clrat! H dsrvs your prais. Shout for joy, y rightous in Yahwh, To th upright smly is prais. Sing forth, O you rightous, to th LORD; it is fit that th upright acclaim Him. Sing for joy in th LORD, O you rightous ons; Prais is coming to th upright. Sing joyfully to th LORD, you rightous; it is fitting for th upright to prais him. Sing, y rightous, in Jhovah, For upright ons prais is comly. As you s in th CEV, som of ths paraphrass go prtty far away from th words which ar found. Th othr translations ar ithr word-for-word translations or rlativly clos to ing word-for-word translations; thrfor, nd thir maning dos not dviat as much. W gin this psalm with th 2 prson, masculin plural, Pil imprativ of rânan (ï ðç øè ) [pronouncd raw-nahn], and it mans to giv a ringing cry, to mit a trmulous sound, to virat th voic. In th Pil, it mans to shout for joy, to rjoic. Whn followd y a lâmd, it mans clrat with shouting. Strong s #7442 BDB #943. Th Hrw popl wr vry dmonstrativ, and a song which gins lik this might prsumaly caus th crowd to chr aloud. Th ons to whom David is spaking ar calld y th masculin plural adjctiv tsaddîyq ( é ò öç ) [pronouncd tsahd-deek], which mans just, rightous, justifid. Whn usd as a sustantiv, it would man rightous ons, justifid ons. Strong s #6662 BDB #843. This has two intrprtations in an assmly of worship, whil thr is singing, or th Word is ing rad aloud, or a sacrific is ing mad th rightous ar thos in attndanc. Th unliving Jw would hav no rason to in attndanc (w ar spaking thortically hr). Rightous also stands for thos whom God has justifid, which is th gnral assmly of all livrs. As Jsus said to His discipls: Sk first His kingdom and His rightousnss and all ths things will addd to you. (Matt. 6:33). Paul concurs, writing to th Romans: For, not knowing aout God s rightousnss, and sking to stalish thir own, thy did not sujct thmslvs to th

4 33 Pag 4 rightousnss of God. For Christ is th nd of th Law with rfrnc to rightousnss to vryon who livs (Rom. 10:3 4). This is followd y in Y howah. You will rcall th oftn usd phras in th Nw Tstamnt, in Christ. This mans xactly th sam thing. In is th prfixd prposition êyth, which mans in, into, at, y, with, against; th ky is proximity. Strong s #non BDB #88. Man has always n ultimatly rightous y association with God rathr than y his prsonal havior. This is what w find in th first fw words of this psalm. This is followd y th lâmd prposition. Rcall that whn rânan was followd y a lâmd, that it mans clrat y shouting. W actually would not translat th lâmd. What follows is th masculin plural adjctiv yâshâr (øé È È ) [pronouncd yaw-shawr] and it mans right, corrct, upright, straight, uniform, vn. It is in th masculn plural and is prcdd y a dfinit articl; thrfor, it mans upright ons. Whn dscriing man, it rfrs to moral staility and stal, corrct havior and thinking. Strong s #3477 BDB #449 What is to mittd is th fminin singular adjctiv nâ zh (äåà ðè ) [pronouncd naw-veh], which mans comly, smly, autiful. Strong s #5000 BDB #410. This is followd y th fminin singular noun th hîllâh (ä) äò - [pronouncd t hil-law], which mans prais, a song of prais. Strong s #8416 BDB #239. What is difficult is that th main vr, rânan, can followd y a lâmd prposition; howvr, that occurs a coupl of words latr and thrfor, som translators hav sparatd th vr from that prposition, allowing th 6 prposition to gin th scond lin. W could carry th main vr for oth lins, which would giv us: Shout in clration, you justifid ons in Jhovah; Shout in clration, you upright ons, a autiful song of prais! Offhand, I do not know of any othr translator who took this approach; howvr, th us of th lâmd might allow for such an intrprtation. In som ways, this psalm at last th first coupl vrss appar to continu 32; th last vrs in 32 is: B happy in Jhovah and rjoic, you rightous; and shout for joy, all of your who ar upright in hart. In fact, thr is somwhat of an invrs rlationship twn ths two psalms. 32 gins y spaking of thos whos sins hav n covrd y God: Blssd is h whos transgrssion [or, rllion] has n forgivn, whos sin has n covrd. Blssd is th man to whom Jhovah dos not imput punishmnt for iniquity and in whos spirit thr is no dcit. In othr words, it gins with forgivnss and nds with a call to shout for joy. 33 gins with a call to musically clrat God s charactr and nds with salvation. Th ovrall tnor and sujcts of th psalms ar diffrnt David, in 32, spaks of God s tmporal forgivnss throughout th ulk of th psalm and God s instruction via His Word; in 33, w spak of God s total involvmnt with mankind. In a way, ths ar two sids of th sam coin. In 32, God s involvmnt with David is th topic and in th nxt psalm, it is God s involvmnt with His cration in gnral is covrd. W spok of 33 that it was vry gnral and could hav n writtn y anyon, at anytim, and anywhr. Th prvious psalm is quit anothr story it spaks of a sin which David kpt quit, which would rasonaly his sin with Bathsha, and w will, thrfor, covr it at that tim. My purpos hr is to indicat that ths ar, in a way, twin psalms, possily writtn togthr; in th first, David is ing introspctiv and in th scond, David is ing xtrospctiv. Calling to clrat caus of ing rightous is found lswhr in th psalms;.g., 97:12, which rads: B glad in Jhovah, you rightous ons; and giv thanks to His holy nam. Th psalms, ing what thy ar, oftn call to man to rjoic in God (.g., 92;1 147:1). Paul says th sam thing to th Philippians: Rjoic in th Lord always; and again, I say, rjoic! (Phillip. 4:4). 6 This particular point of grammar th carrying of th main vr ovr to th scond lin (calld an llipsis of rptition) is found throughout this psalm.

5 Addndum to Gn. 14 Pag 5 Giv thanks to Y howah with a lyr, with a harp of tn strings; Mak a mlody to Him! 33:2 Giv thanks to God with a lyr and with stringd instrumnts; mak music of prais to Him! Giv thanks to God using musical instrumnts; mak music that prais s Him! Just in cas you hav a King Jams Bil, thr ar two musical instrumnts found hr, and not thr. Th King 7 Jams translators insrtd a conjunction whr non xistd. It (th harp of tn strings) is also th sam instrumnt in 144:9 ut thy ar diffrnt instrumnts in 92:3. W gin this vrs with th Hiphil imprativ of yâdâh (ä ãè éè) [pronouncd yaw-dawh], which mans, in th Qal and th Hiphil, to profss, to confss, to giv thanks, to prais, to clrat. Strong s #3034 (3027) BDB #392. Thn two musical instrumnts ar givn. I honstly don t know what s up with som of thos who long to th Church of Christ, ut thr ar svral tims throughout Scriptur whr mn ar calld upon to us musical instrumnts in th praising of God and, for rasons that I am unawar som Church of God groups do not liv in accompanying choirs and vocalists with musical instrumnts. David, as wll as th othr psalmists, clarly rcogniz th powr and prsuasion of music (s also 71:22 92:3 144:9 147:7). Furthrmor, music is found throughout Scriptur, ginning in Gnsis (Gn. 4:21); it is an intgral part of th psalms, although w hav lost th actual musical accompanimnt; Paul mntions music in th pistls (I Cor. 14:7); and it is vn mntiond in th last ook of th Bil (Rv. 5:9). W will crtainly hav strong disagrmnts as to what is good music and what is not; howvr, I would wagr that thr will music in havn which will, dspit our diffrnt tasts, tak us to that sam plac that our favorit music dos today. W hav no clar indication as to what th music of that tim soundd lik. Thr ar too many variations: pitch, 8 duration, txtur, rhythm, color and...form: and, although w hav dvlopd a way to rcord music visually (which, nvrthlss, dos not vn gin to rcord all that is thr); th only ral way to gin to grasp music is to har it. Oviously, w will nvr har th music of th ancint world. W hav no ida as to its tmpo, th rang of ailitis of th musicians, or anything ls aout th music. Evn though thr is music put out y Christian groups which mak m cring, I am crtainly not th final authority on what is and what is not Christian music. All that w hav rmaining of ths ancint psalms ar th words, which ar apparntly th dciding factor. Thr ar vn oscur Hrw words in th inscription which crtainly had somthing to do with th actual music; howvr, vn ths manings ar lost to us. What w undrstand from this passag is that th music was gnrally (if not always) accompanid y musical instrumnts and that it was vry dmonstrativ. What w know aout musical instrumnts of th ancint world, apart from th words found in ths passags, is asd upon drawings on walls and th discovry of som of ths old instrumnts as wll. In my ZPEB, I hav th th pictur of a lyr which coms from th 15 cntury B.C., and is a ox with six strings strtchd across th ox to a pic of amoo. McG says it is lik a zithr. On th nxt pag ar drawn picturs of ight diffrnt stringd instrumnts from th ancint world. My familiarity with harps has its foundation in Marx Brothrs movis, and from having n to a hous whrin was a harp. Hr, w hav a 10-stringd harp, which is in kping with svral of th picturs in ZPEB. 9 ò In this vrs, w also hav a kînnôwr (ø ) [pronouncd kin-nohr], which mans lyr. This is a stringd instrumnt usd in popular and sacrd music. Strong s #3658 BDB #490. This was David s instrumnt of choic (I Sam. 16:16 19:9 43:4 62:8). From th picturs, it appars as though th music cam from th strings without much thought givn to th ody of th instrumnt, which could shap th sound of th strings. It did not appar that thr was any way to adjust th pitch of th individual strings; and crtainly not a way to do so whil playing. This would man that a song would limitd to six nots and any comination of thos nots S Barns Nots, Volum 2, F. C. Cook, ditor; rprintd 1996 y Bakr Books; p. 279 for mor information, if ncssary. Th Zondrvan Pictorial Encyclopdia of th Bi l; Mrrill Tnny, d., Zondrvan Pulishing Hous, 1976; Vol. 4, p Th Zondrvan Pictorial Encyclopdia of th Bil; Mrrill Tnny, d., Zondrvan Pulishing Hous, 1976; Vol. 4, p. 323.

6 33 Pag 6 Rothrham suggsts that this might rfr to a lut, instad, with is, ssntially, a thr-stringd guitar; and our xtant picturs of this lut hav womn playing th instrumnt. According to my Bil Almanac, th lut was not 10 usd in th Tmpl worship (thy do not justify this statmnt, howvr). Th lyr is actually a smallr ut mor sophisticatd stringd instrumnt than th lut. Th final vr is th Pil imprativ of zâmar (øîç È æ) [pronouncd zaw-mahr], which mans to mak music in prais of God, to mak mlody and it is found only in potry. Strong s #2167 (& #2168) BDB #274. David ncourags thos to mak music which praiss God. Sing to Him a song, nw; Do wll to play [a stringd instrumnt] in a loud shout. 33:3 Sing a nw song to Him; Play skillfully [on stringd instrumnts] with a loud shout. Sing a nw song to Him; Play skillfully on a stringd instrumnt, accompanid with loud shouts. nd This vrs continus with th introduction. Again, w hav a 2 prson masculin singular, imprativ (a Qal imprativ) of shîyr (øé ò ) [pronouncd shr], which mans to sing. Th first us of this vr is in Ex. 15:1 whn Moss and th sons of Isral sang a victory song to Jhovah. W will find this word throughout th psalms (.g., 7:titl 13:6 33:3 21:13). Strong s #7891 BDB #1010. This is followd y to Him a nw song. My guss is that David wrot 32 and 33 togthr and on ld into th othr; this vrs simply rfrs to th nw psalm. As Barns puts it: A song spcially composd for this occasion; xprssiv of th pculiar flings suggstd y this occasion, or appropriat to this nw manifstation of th Divin goodnss and mrcy. Such occasions, xhiiting som nw phras of th Divin goodnss, dmandd nw languag appropriat to thm. So now, nw hymns of prais, and nw tuns in music, ar dmandd to mt th vry-varying manifstations of th mrcy of God; and as th church is xtndd in th world, its mods of prais must adaptd to th nw stat of things which will aris. Nothing could mor asurd than to attmpt to rstrict th church in its praiss to th xact 11 words which wr usd in th tim of David, or to th music which was mployd thn. W find this sam phras in 40:3 96:1 98:1 144:9 149:1, as wll as in Isa. 42:10 Rv. 5:9 14:3. This nw song could rfr to Christ s lood sacrific for our souls. B On th scond lin, w hav th Hiphil imprativ of an intrsting word yâþa v (á èç È é) [pronouncd yaw-ta V], which mans to good, wll, to plasing, to do good, to dal wll, to mak glad, to mak a thing good. In th Hiphil, it mans to do wll, to caus to do wll, to do rightly, to do good, to mak mrry, to mak fit, to adjust. Strong s #3190 BDB #405. Following this is th Pil infinitiv construct of nâgan (ï â ðè ) [pronouncd naw-gahn], - which mans to touch, to play a stringd instrumnt. Strong s #5059 BDB #618. Ths two words ar variously translatd togthr as play skillfully (NASB, NIV, Young), play skillfully on th strings (Own), with skill, swp th strings (Rothrham), and play autiful music (CEV). This is followd y th êyth prposition, which can man in, among, in th midst of, with, in th prsnc of, nar; and th fminin singular noun t rûw âh (ä ò È ø ) [pronouncd t'rû-awh], which mans a shout or last [of war, Ó alarm or joy]. Strong s #8643 BDB #929. On of my mmoris of a grat Christmas was a autiful sunny day whn my frind Knny was hr and w wr at anothr family s hous, and Knny was playing solo on a violin (okay, fiddl) and during a particularly good part, Stv would cry out, which was a prfct addition. This is not a nw thing, as is ovious with this vrs. 3,000 yars ago, th moving portion of a song on a stringd instrumnt would caus a listnr to shout aloud in joy, as a rspons and an accompanimnt. W find similar phrasing in 98:4: Shout joyfully to Jhovah, all th arth; rak forth and sing for joy and sing praiss! And 35:27: Lt thm shout for joy and rjoic, thos who favor my vindication; and lt thm continually say, Jhovah magnifid, Who dlights in th prosprity of His srvant. 47:1: Clap your hands, all popl; shout to God with th voic of joy. 10 Th Bil Almanac, J.I. Packr, Mrrill C. Tnny, William Whit, Jr.; 1980 Thomas Nlson Pulishrs; p Barns Nots, Volum 2, F. C. Cook, ditor; rprintd 1996 y Bakr Books; p. 279.

7 Addndum to Gn. 14 Pag 7 W ar told in this psalm to sing nthusiastically to th Lord caus of His prfct charactr and caus H is our crator. In Rvlation, w will sing a nw song to Him. And thy sang a nw song, saying, Worthy You ar to tak th ook and to rak its sals, for You wr slain and you purchasd for God with Your lood mn from vry tri and tongu and popl and nation. And You hav mad thm to a kingdom and prists to our God; and thy will rign upon th arth. (Rv. 5:9 10). You s, w sing to Him in havn caus H has rdmd us; caus H has paid for us with His lood. For corrct [is] a Word of Y howah and all of His work in faithfulnss. 33:4 For th Word of Y howah [is] accurat [and faithful to th truth] and all of His work [is] dpndal. For th Word of Jhovah is accurat and all that H dos can dpndd upon. With v. 4, w rak away from th imprativs and that which is God s is dscrid. Th shouting aloud of th prvious vrs was not simply a rspons to th music, ut to what David had to say. In th Old Tstamnt, thr was no on who was as ddicatd to th Word of God as David. H rcognizd its importanc and studid it rgularly. H was a man aftr God s Own hart, as th Scriptur says. Hr h dscris th word of Jhovah with th adjctiv yâshâr (ø È Èé) [pronouncd yaw-shawr], which mans right, corrct, upright, straight, uniform, accurat, lacking in contradiction, having intrnal intgrity, vn. Whn taching non-euclidian gomtry to my honor studnts, I taught thm th concpt of intrnal uniformity that is, thr could no intrnal contradictions in a propr systm of mathmatics. Whn usd of God or to God s Word, yâshâr mans no intrnal contradictions. Strong s #3477 BDB #449. David rfrrd to Scriptur whn h spok of th Word of God; Christ Jsus was th living Word of God, as John calld Him in th first chaptr of John. God s Word is th asis for cration, for His Law, for His continud support. 19:8: Th prcpts of Jhovah ar right, rjoicing th hart; th commandmnt of Jhovah is pur, nlightning th ys. 147:8: H dclars His words to Jaco; His statuts and His ordinancs to Isral. Th NIV Study Bil: [His Word is]...right and tru. Not chaotic, dvious or 12 rratic. Undr th Lord s rul in th cration thr is goodnss, ordr and dpndaility. It is God s Word which xprsss His tru ssnc. Thn w hav and all of His... which is followd y ma ãsh (ä ò Â î) Ç [pronouncd mah-ða-seh] and it mans dd, work, that which is don. Whn xgting this vrs, Thim rndrd this as provision. Strong's #4639 BDB #795. This is followd y th êyth prposition (a favorit of David s in this psalm) and th fminin singular noun ìmûwnâh (ä ðè ð äè ) [pronouncd m-oo-nawh] and it mans firmnss, stadinss, stadfast, dpndal, faithfulnss. It mans this is somthing that you can lan into; you can rac yourslf against it; you can stady yourslf with it. Strong s #530 BDB #53. Whn God says somthing, it is asolutly tru and can dpndd upon. In othr words, that which God has said and don, can dpndd upon and you can stady yourslf against it. 119:90: Your faithfulnss is found in all gnrations; You stalishd th arth and it stands firm. Bcaus of God s cration, w can plac our dpndnc upon Him. All th paths of Jhovah ar grac and truth to thos who kp His covnant and His tstimonis ( 25:10). Barns notd: Th fact that God says a thing is th highst proof that it is tru...h dos all tha th promiss, and all that h dos is such as to claim univrsal confidnc. Whatvr h dos is, from th vry fact that h dos it, worth of th confidnc of all his craturs...god is th only Bing of whom w hav any knowldg, concrning whom w can fl this crtain assuranc. 13 Loving rightousnss and justic, [th] grac of Y howah has filld th land. 33:5 Loving rightousnss and justic, th land is filld with th grac of Y howah. 12 Th NIV Study Bil; 1995 y Th Zondrvan Corporation; p Barns Nots, Volum 4, F. C. Cook, ditor; rprintd 1996 y Bakr Books; p. 279.

8 33 Pag 8 God continually lovs rightousnss and justic, and th land finds itslf filld with th grac of Jhovah. B This vrs gins with th Qal activ participl of âhê v (á äå àè ) [pronouncd aw-hayv ], which mans to lov. Strong s #157 BDB #12. Thr ar two things which God lovs, and thy ar namd hr: rightousnss and justic. Th first is th fminin singular noun ts dâqâh (ä È ãè ö ) [pronouncd ts daw-kaw], which mans Ó rightousnss, xcutd rightousnss and justic, rightous vindication. Strong s #6666 BDB #842. Th scond is th masculin singular noun mish pâþ (è È Ó îò) [pronouncd mish-pawt], which mans judgmnt, a vrdict rndrd y a judg, th act of dciding a cas, th plac whr a judgmnt is rndrd, mannr, custom, fashion. Strong's #4941 BDB # :7: For Jhovah is rightous; H lovs rightousnss. Th upright will hold His fac. 37:28 29: For Jhovah lovs justic, and H dos not forsak His godly ons thy ar prsrvd forvr. Howvr, th dscndants of th wickd will cut off. Th rightous will inhrit th land and thy will liv in it forvr. Th nxt lin gin with th masculin singular construct of chçd (ã ñ ç ) [pronouncd KHEH-sd], which mans rd grac, nvolnc, mrcy, kindnss. Strong's #2617 BDB #338. Th main vr is th 3 prson fminin singular, Qal prfct of to fill, to fill up. Th sujct of this vr is, thrfor, th land or th arth. That is th fminin singular noun rts (õ ø à ) [pronouncd EH-rts], which mans arth (all or a portion of it), land. Strong's #776 BDB #75. Grac is not th sujct, as grac is a masculin singular noun. Th arth is filld with Your grac, O Jhovah; tach m your statuts ( 119:64). How valual is your grac, O Jhovah it is in all th havns; your faithfulnss in th skis. You rightousnss is lik th mountains of God; Your judgmnts ar lik th grat dp. O Jhovah, You prsrv man and ast. How valual is Your grac, O God. And th childrn of mn tak rfug in th shadow of Your wings. Thy drink thir fill of th aundanc of Your hous and You giv thm to drink of th rivr of Your dlights. For with You is th fountain of lif and in Your light, w s light. Continu Your grac to thos who know You and Your rightousnss to th upright in hart ( 36:5 9). <<Rturn to Outlin>> <<Rturn to Chart Indx>> God Cratd th World and th Univrs y th Word of His Powr Gn. 1:6 10 In a word of Y howah, th havns wr mad, and in a rath of His mouth, all thir host 33:6 By th word of Y howah wr th havns mad, and y th rath of His mouth, all thir hosts. By th word of Jhovah wr th havns mad, and y th rath of His mouth wr th stars of th havns constructd. In prvious vrss, God s Word is said to dpndal and tru. This is now illustratd y cration, all of which cam aout y th Word of His powr. God mrly spok and rought th univrs into xistnc. W gin this vrs with th êyth prposition again. Hr, it would corrctly rndrd in, with or y. Th vr is th Niphal prfct of âsâh (ä È òè ) [pronouncd ìaw-sawh] which mans to do, to mak, to construct, to fashion, to form, to prpar. Th Niphal is th passiv stm, maning that th havns wr mad, constructd or fashiond. Strong's #6213 BDB #793. Thn God said Lt thr y an atmosphr in th midst of th watrs, and lt it sparat th watrs from th watrs. And God mad th atmosphr and sparatd th watrs which wr low th atmosphr from th watrs which wr aov th atmosphr. And it cam to pass. And God calld th atmosphr havn. And thr was vning and thr was morning, a scond day (Gn. 1:6 7). Prais Him, highst havns, and th watrs that ar aov th havns. Lt thm prais th nam of Jhovah, for H commandd and thy wr cratd. H has also stalishd thm forvr and vr; H has mad a dcr which will not pass away ( 148:4 6).

9 Addndum to Gn. 14 Pag 9 Havns is most oftn found in th dual, not in th plural. I must admit that othrd m for a long tim. In th church whr I was raisd, I was taught that thr wr th thr havns th first havn, or th arth s atmosphr; th scond havn, or spac; and th third havn, or God s thron room. Thrfor, whn I rad th word havns in th dual, I rally wantd to s havns, plural, as in thr. Howvr, w ar spaking of cration, and in cration, thr ar two kinds of havns thr is atmosphr, which for us is nitrogn, oxygn, watr vapor and svral othr gass and thr is spac, whrin w hav no atmosphr. In othr words, from a scintific standpoint, vn though this is phrasd in layman s languag, w hav xactly two typs of havns cratd spac and atmosphr. In th scond lin, w also hav êyth again and th fminin singular construct of rûwach (ç çç ø) [pronouncd ROO-ahkh], which mans wind, rath, spirit, apparition. Strong s #7307 BDB #924. Whn w spak, w ar xuding our rath. This is, in part, what is mant. Whn God spaks, th rath lavs His mouth and what H calls into cration coms to pass. Howvr, part of God s crativ forc is th Holy Spirit, Who gos forth and dos that which God commands. What is mad y th rath of His mouth is all thir and w hav th masculin singular noun tsââ (à áè öè ) [pronouncd tsaw -VAW], and it can man army, war, or warfar. It is usually translatd hosts in th KJV, which hr would rfr to th armis of stars in th havns. Strong's #6635 BDB #838. Th stars ar rprsntd as armis or marshald hosts, ld forth at his command, and undr his dirction. 14 This taks us to th first chaptr of Gnsis and th cration of vrything God spok and th havns and all of th stars and plants of th havns wr cratd. By faith, w undrstand that th ags wr prpard y th word of God, so that what is sn was not mad out of things which ar visil (H. 11:3). By th Word of God, 15 th havns xistd long ago and th arth was formd out of watr and y watr (II Ptr 3:5). Now, it is intrsting that th author of this psalm would spak of th cration of th havns and th host of th havns and not mntion th arth howvr, in all rality, what w hav hr is God crating spac and mattr. In th cration of spac and mattr, this includd plant arth. So th psalmist rally didn t lav anything out. To somon of th ancint world, it might hav n disconcrting that David did not mntion th arth; howvr, to us, who hav th most rudimntary undrstanding of th univrs, w raliz that David hrin has, in all actuality, mntiond th arth. In othr words, thr ar idas hr, couchd in potic languag, that w would not hav xpctd from ancint man. Thy li th undrstanding of th Crator of th Univrs. Now you will not that David dalt with that which was most important first God s charactr. Vv. 4 5 tll us of God s charactr first, and ths two vrss tll of His cration and rstoration of th arth. Gathring as th hap watrs of th sa, putting in storhouss dps; 33:7 Gathring th watrs of th sa into a mass, placing th sutrranan ocans into storag aras. Gathring th watrs of th sa into masss, placing th sutrranan ocans into storag placs. W hav anothr participl (a Qal activ participl) of kânaç (ñ ð - È ) [pronouncd kaw-nahs], which mans to gathr, to collct. Strong s #3664 BDB #488. Th participl dos not rfr to a on-tim dal, as a vr in th prfct tns would, ut to a continuous procss. God continus to gathr th sa togthr. H maintains thm within thir ordrs. Å Jhovah gathrs as th masculin singular of nêd (ã ð) [pronouncd nad], which mans a hap (of watrs). Strong s #5067 BDB #622. It is prcdd y a dfinit articl. What God gathrs as a hap ar th watrs of th sa. According to Rothrham, this should rad: Who gathrd as into a skin-ottl th watrs of th sa. H ass this upon th radings in th Aramaic, Sptuagint and Syriac codics. Th NEB says goat-skins, and ass this 14 Barns Nots, Volum 4, F. C. Cook, ditor; rprintd 1996 y Bakr Books; p What is mant is that watr covrd th arth and that God rought th land up, out of th watr (Gn. 1:10).

10 33 Pag 10 upon th Sptuagint. In any cas, God st spcific oundaris for th sas; h dsignd spcific containrs for th watrs of th arth. Thn God placd in storhouss th dps. Th word for storhouss, in th Hrw, is th masculin plural of ôtsâr (ø öè à ) [pronouncd oh-tsawr] and it is a dpository, a storhous, a trasury. It is whr things ar laid up in storag, whthr it grain, gold or rain. Strong s #214 BDB #69. This indicats that God, from th ginning, stord asid a grat dal of watr into som sort of a dpository or storhous. What H stord was th fminin plural of t hôwm (í ä ) [pronouncd t -HOME], which is a surging mass of watr, ithr a sa or Ó a sutrranan watr-supply. In th plural, it can man ursts of watr. Th sam word is usd for th ayss, th primval ocans, th vast dpths. Strong's #8415 BDB #1062. Although it appars as though this is a rfrnc to undrground watr supplis, this could also rfr to a grat dal of watr which was amassd in th atmosphr as wll. Som crationists suggsts that thr was a canopy of watr vapor in th skis during th tim of antdiluvian man. Th paralll vrs in Gnsis rads: Thn God said, Lt th watrs low th havns gathrd into on plac, and lt th dry land appar ; and it cam to pass (Gn. 1:9). God told Jo, [Who} nclosd th sa with doors, whn, ursting forth, it wnt out from th wom; whn I mad a cloud its garmnt and thick darknss its swaddling and; and I placd oundaris on it and I st a olt and doors, and I said, So far you will com, ut no furthr; and hr your proud wavs will stop? (Jo 38:8 11). You hav st a oundary that thy may not pass ovr that thy may not rturn to covr th arth ( 104:9) "Do you not far M?" dclars Jhovah. "Do you not trml in My prsnc? For I placd th sand as a oundary for th sa an trnal dcr, so that it cannot cross ovr it; though th wavs toss, yt thy will not prvail; though thy roar, thy will cannot cross ovr it." (Jr. 2:22 23; s also Prov. 8:28 29). 16 Will far Y howah all th arth [or, land], from Him will far all inhaitants of [th] world. 33:8 All th arth will far Y howah, all of th inhaitants of th world will stand in aw on account of Him. Lt all of th arth far Jhovah, and all of th inhaitants of th world stand in aw of Him. rd Th first vr is a chang of pac; it is th 3 prson masculin plural, Qal imprfct of yârê (à øå éè) [pronouncd yaw-ray] mans to far, to far-rspct, to rvrnc, to hav a rvrntial rspct. Strong s #3372 BDB #431. Th sujct of th vr is sort of a prolm, as it appars to all of th arth or all of th land; howvr, oth nouns ar in th singular. All of th arth is simply a mtonym for all of th inhaitants of th arth. Now, although I would choos to tach this psalm aftr xgting th ook of Gnsis, ar in mind that this psalm was writtn during th tim of King David s monarchy, during a tim whn Isral was at a pak in its powr and rlationship to God. Howvr, th psalmist undrstood, as did vry othr writr of Scriptur, that th God of Isral was th God of th Univrs, On Who dmandd rvrntial-far from all mankind. Thrfor, throughout this psalm, Jhovah God of Isral is prsntd as th God of all mankind. This rvrntial rspct/far is a thm throughout Scriptur (Lv. 19:14 Dut. 4:10 14:23 31:12 13 I Chron. 16:25 67:7 96:9 112:1 Prov. 9:10 Matt. 10:26 Rv. 14:7) it is not simply som discardd Old Tstamnt doctrin. On of th vry simpl illustrations of our Lord's dity is in our rvrnc to Him. I Chron. 16:15 rads: For grat is Jhovah, and gratly to praisd. And H is to fard aov all gods. Dut. 6:13: You will far Jhovah your God; and you will worship Him and swar y His nam. You will not follow othr gods not any of th gods of th popls who surround you, for Jhovah your God is in your midst and H is a jalous God; othrwis th angr of Jhovah your God will kindld against you, and H will wip you off th fac of th arth. Christ Jsus was also th rcipint of worship: And thos who wr in th oard worshipd Him, saying, "You ar crtainly God's Son!" (Matt. 14:33). And whn thy [th discipls] saw Him, thy worshipd Him (Matt. 28:17a). And whn H again rings th first-orn into th world, H says, "And lt all th angls of God 16 Th NASB rfrncs svral vrs s w hich hav to do with God, during th history of man, gathring watrs into haps (.g., at th xodus); howvr, this vrs is not a rfrnc to that, ut to th rstoration of th arth.

11 Addndum to Gn. 14 Pag 11 worship Him." (H. 1:6; Dut. 32:43 in th Sptuagint). That, at th nam of Jsus, vry kn should ow, of thos who ar in havn, and on arth, and undr th arth (Philip. 2:10). rd Th scond lin gins with th prposition mîn and th 3 prson masculin singular suffix. Litrally, this mans from Him or out from Him. Howvr, mîn also mans on account of, sinc, aov, than, so that not. Strong's #4480 BDB #577. In th English, w gnrally plac this phras at th nd of th scond lin. rd Now, it is with th nxt vr, w hav a plural sujct. That vr is th 3 prson masculin plural, Qal imprfct of gûwr (ø ) [pronouncd goor], which mans to drad, to afraid of, to stand in aw of. Strong s # BDB #158. Thos who will far God ar thos who ar inhaiting (Qal activ participl, masculin plural construct) th fminin singular noun tê vêl (ì á ) [pronouncd tay -VAYL], which mans th frtil and inhaitd arth, th haital glo, world. This is th word oftn usd in potry in connction to th cration of th ntir arth. Strong s #8398 BDB #385. What is clar is that God has a trmndous, unimaginal powr, which is rvald in His cration. Thrfor, w stand in aw of Him; w rightfully giv to Him our rspct. For H spok and so h was H commandd and so h took a stand. 33:9 For H spok, and thn it was; H commandd, and it ndurd. For H spok, and thn it cam to pass; H commandd, and it rmains. You will not in th most litral rndring of this vrs, a grat dal of th maning is lost. Part of this is du to th varianc in what th Hrw words can man and part of it is that th Hrw has no nutr gndr. W hav th rd 3 prson, prsonal pronoun usd twic in this vrs; it is a pronoun usd oftn for mphasis, which is its us hr. What God did was th Qal prfct of âmar (ø îç àè ) [pronouncd aw-marh], which simply mans to spak, to say, to uttr. Strong s #559 BDB #55. This is followd y th wâw conscutiv and th Qal imprfct of hâyâh (ä éè äè ) [pronouncd haw-yaw], which mans to. Without a spcific sujct and ojct, it oftn mans and it will com to, and it will com to pass, thn it cam to pass (with th wâw conscutiv). Strong's #1961 BDB #224. Th masculin singularity of th vr dos not rfr to God ut is quivalnt to th Grk nutr cas. rd Th vr in th scond lin is th 3 prson masculin singular, Pil prfct of tsâwâ h (ä åè öè ) [pronouncd tsaw- WAW], which mans to commission, to mandat, to lay charg upon, to giv charg to, charg, command, ordr. rd This is a vr found only in th Pil. Strong's #6680 BDB #845. Th 3 prson masculin singular rfrs ack to th prsonal pronoun (usd again in th scond lin). Th scond vr is th Qal imprfct of âmad (ã îç òè ) [pronouncd ìaw-mahd], which mans to tak a stand, to stand, to rmain, to ndur, to withstand. Strong's #5975 BDB #763. What God has commandd has takn a stand and had ndurd. David calls to our attntion that whatvr God calld into ing, it cam into ing. Throughout th first chaptr of Gnsis, w hav, And God said...and...cam into ing; as a for instanc: And God said, Lt thr light. And light was (Gn. 1:3). Th sam formula is found in Gn. 1:6, 9, 11, 14, 20, 24, , aftr calld upon all His cration to prais him, rads: Lt thm prais th nam of Jhovah, for H commandd and thy wr cratd ( 148:5). <<Rturn to Outlin>> <<Rturn to Chart Indx>> 17 This is a homonym which has thr vry diffrnt manings.

12 33 Pag 12 God Is Involvd with th Man of His Cration

13 Addndum to Gn. 14 Pag 13 Y howah rings to nought counsl of nations, H opposs plans of popls. 33:10 Y howah maks void th wisdom of [Gntil] nations, H stands in opposition to th plans of popl. Jhovah rings to nothing th wisdom and counsl of hathn nations, and H frustrats th plans and purposs of th hathn. In th prvious fw vrss, w lookd at th crativ powr of God. Som of our founding fathrs wr not Christians, as w undrstand Christians to, ut dists (or so I rcall from my Amrican history classs of so many yars ago). Thy hav no troul living that God cratd th havns and th arth. Th com to this conclusion from th ordrlinss of th world. Howvr, thy liv that God, for whatvr rason, has walkd away from His cration and lft man compltly in charg. In othr words, if w don t do it, it dosn t gt don. And, mor particularly, if you don t look out for #1, thn no on will. Now, it is ovious that w hav som rsponsiility in this world and that, caus of our fr will, what w do with our livs is important. Howvr, it is fals that only w can tak car of ourslvs. God s hand and His sovrignty continu to play a part in this world s affairs. And God taks car of us: For this rason, I say to you, do not ovrly concrnd aout your nd for what you will at or what you will drink; for your ody, for what you will put on. Is not lif mor than food, and th ody mor than clothing? Osrv th irds in th air: thy don t sow, nor do thy rap, nor do thy gathr produc into arns, and yt your havnly Fathr fds thm. Ar you not mor important than thy? What which of you y ing anxious can add a cuit to his lif s span? And why ar you anxious aout clothing? Osrv how th lilis of th fild grow: thy do not toil, nor do thy spin; yt I say to you, not vn Solomon in all his glory did not cloth himslf lik on of ths. So if God arrays th grass of th fild, which is aliv today and tomorrow is thrown into th furnac, will h not do mor for you, you mn of a littl faith? Do not ovrly concrnd th, saying, What will w at? or What will w drink? or With what will w cloth ourslvs? For ths ar things which th Gntils agrly sarch for; howvr, your havnly Fathr knows that you nd all ths things. Consquntly, sk first His kingdom and His rightousnss, and all of ths things will providd for you. Thrfor, do not anxious for tomorrow; for tomorrow will tak car of itslf. Each day has nough vil of its own. [i.., you don t nd to add additional vil for ach day y ing worrid aout your asic provisions] (Matt. 6:25 34). Lik all spiritual concpts, this can distortd. This dosn t man that w go sit on a park nch and God provids for us. God provids th mans y which w scur our asic ncssitis. Paul clarly told us, If a man dos not provid for his family, h is wors than an infidl. (I Tim. 5:8). Th ky is th mntal attitud. Jsus clarly xplaind to His discipls that God was providing that day thir ncssitis for thm. In othr words, God still was a part of thir day-to-day livs, which is th opposit of what th dists taught. In ths vrss which follow, David tlls us that God is clarly involvd in all that w do. Not only has H cratd this arth and univrs, ut H is still activly involvd. Th first thing that H is said to do is th Hiphil prfct of pârar (ø ø Ç È ) [pronouncd paw-rahr], which mans to rak, to rak in pics, to mak void, to mak of no ffct, to dclar void, to ring to nothing, to tak away, to avrt, to violat (a covnant), to frustrat in th Hiphil. Strong s #6331 and 6565 BDB #830. What God rings to nothing is th fminin singular construct of êtsâh (ä öè òå ) [pronouncd gay-tzaw], which mans counsl, advic, wisdom, purpos. Strong s #6098 BDB #420. This is followd y th vry familiar word gôwyîm (íéò ) [pronouncd GOH- ym], which you rcogniz as goy or goyim. This word mans popl, nation; in th plural it is usd prdominantly (if not xclusivly) for Gntil nations. W might tak it today to man hathn nations. Strong s #1471 BDB #156. Th nxt thing which God dos is th Hiphil prfct of nûw (à ð) [pronouncd noo] which mans to stand in opposition to, to tak a stand against (such that th aims, position, dsir, tc. of th othr prson is hindrd, nullifid, or rstraind). Strong's #5106 BDB #626. What God stands in opposition to is th fminin plural ì B construct of mach shâ vâh (ú á È È çá îç ) [mahkh-she -vth (pronunciation, min)], which mans thoughts, dvics, plans, purposs. Strong s #4284 BDB #364. Ths ar th plans and purposs of th masculin plural of am ( í òç ) [pronouncd ahm], which mans popl. By contxt, it rfrs to th Gntils of th hathn nations surrounding Isral. Strong s #5971 BDB #766. Th world is filld with individuals and nations which grat plans and idas, which God, as H so plans, rings to nothing, if this is within His purposs.

14 33 Pag 14 Apparntly somwhr in a prominnt plac in or on th Unitd Nations uilding, w hav somthing akin to Isa. 2:4 postd; Isa. 2:4 rads: And thy will hammr thir swords into plowshars and thir spars into pruning hooks. Nation will not lift up sword against nation, and nvr again will thy larn war. McG suggsts that instad, this is th vrs that should usd: Y howah maks void th wisdom of [Gntil] nations; H stands in opposition to th plans of popl ( 33:10). 18 At th tim that this psalm was writtn, H had rought into ing th nation Isral and God workd through th nation Isral. Howvr, th majority of th world was in opposition to Isral, and thrfor, God had to stp in and tak car of ths othr nations. That is what this portion of th psalm is aout. Why ar th Gntils in an uproar and why do th popls plot a vain thing? Th kings of th arth tak thir stand and th rulrs tak counsl togthr against Jhovah and against His Mssiah. Lt us tar thir chains of ondag apart and cast away thir cords from us! H Who is nthrond in th havns laughs Jhovah scoffs at thm. Thn H will spak to thm in His angr, and trrify thm in His fury. But as for M, I hav installd My king, upon Zion, My holy mountain ( 2:1 6). You dvis a plan, ut it will thwartd; you stat a proposal, ut it will not stand, for Immanul is with us. (Isa. 8:10). Barns summarizs this vrs: God, y his own ovrruling purpos and providnc, frustrats th dsigns of th nations of th arth; that h carris forward his own dsigns and purposs in spit of thirs; that thir plans avail nothing whn thy com in comptition with his...whatvr may th thoughts and purposs of mn, if thy ar opposd to th plans of God...thy will rndrd futil or vain. God is a grat and glorious Sovrign ovr all, and h will mak vrything suordinat to th promotion of his own grat dsigns. 19 A counsl of Y howah forvr stands, thoughts of His hart to gnration and gnration. 33:11 Th counsl of Y howah ndurs forvr, and th thoughts of His hart [ndur] from gnration to gnration. Th advic and counsl of Jhovah ndurs forvr; th thoughts of His hart also ndur throughout all gnrations. W hav th word counsl again, ut this tim it longs to Jhovah God. Thn w hav th lâmd prposition and th masculin singular noun ôwlâm (í ìè ò) [pronouncd ìo-lawm], a word indicating long duration, prptuity, antiquity, futurity. Strong s #5769 (& #5865) BDB #761. With th lâmd prposition, it mans forvr. What god s counsl dos is th Qal imprfct of âmad (ã îç òè ) [pronouncd ìaw-mahd], which mans to tak a stand, to stand, to rmain, to ndur, to withstand. Strong's #5975 BDB #763. Th nxt lin is without a vr, and thrfor orrows th vr from th prvious lin. Th thoughts of God s hart ndur, litrally, to a gnration and a gnration. This is rndrd from gnration to gnration (Rothrham, NASB); to all gnrations (KJV, NRSV, REB, Young); from ag to ag (NJB). Strong s #1755 BDB #189. God is trnal and His thinking is trnal. His Word is a proof of that. Thr hav n millions of ooks which hav n writtn. Howvr, thr is no ook lik th Bil. Th nwst portion of Scriptur is almost 2000 yars old; oldr portions hav stood for yars and man still gos to th Bil for comfort and guidanc. That s caus it is God s Word, and th thoughts of His hart will ndur throughout all gnrations. Many ar th plans in a man s hart, ut th counsl of Jhovah will stand (Prov. 19:21). For your thoughts ar not my thoughts nithr ar your ways My ways, dclars Jhovah. For as th havns ar highr than th arth, so ar my ways highr than your ways and My thoughts highr than your thoughts. (Isa. 55:8). Barns: Th plans of God ar not changd y th passing off of on gnration and th coming on of anothr; y nw dynastis of kings, or y th rvolutions that may occur in stats and mpirs. Mn can sldom caus thir plans to carrid forward yond th gnration in which thy liv; and thy can hav no scurity that coming gnrations, with thir own plans, will not aolish or chang all that has n dvisd ro purposd for. No man can mak it crtain that his own will, vn in rgard to prosprity, will carrid out in th gnration that succds him. No monarch can mak it crtain 18 J. Vrnon McG, s Volum 1; Thru th Bil Books, h1977, p Barns Nots, Volum 4, F. C. Cook, ditor; rprintd 1996 y Bakr Books; p. 281.

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