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PSALMS OF DAVID

TRANSLATIONS IN ENGLISH

1530 2010

Paul AS Harvey

Penname: Stean Anthony

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Paul AS Harvey (Stean Anthony): Lectures on the Psalms in English versions 1535-2010. [Revised Lecture June 2017]

Psalm Thirty-Six Text and Notes.

Versions of Psalms

Miles Coverdale 1535

King James 1611

Philip Sidney c 1580 Sir John Davies

Sternhold and Hopkins 1562

Tate and Brady 1696

George Sandys 1636 Francis Rous 1647

Scottish Psalter 1650

Charles Wesley c 1730

Isaac Watts c 1710

Spurgeon ed. Our Own Hymn Book 1866 Spirit of the Psalms -

Psalter United Presbyterian Ch. of N. America 1887

Christopher Webber 1986

Psalms for All Seasons 2012 -

Modern Translation of the Psalm NRSV

Louis Segond (French) LSG

Joo Ferreira de Almeida (Portuguese) JFA -

LXX Septuaginta

Vulgata

Japanese

Hebrew

Miles Coverdale 1535 (1662 BCP) Psalm 36:

(copy used from a PDF file modern-spelling edition of Psalms, the Coverdale translation edited by W. S. Peterson and Valerie Macys.)

Dixit injustus

1 My heart sheweth me the wickedness of the ungodly: that there is no fear of God before his eyes.

2 For he flattereth himself in his own sight: until his abominable sin be found out.

3 The words of his mouth are unrighteous, and full of deceit: he hath left off to behave himself wisely, and to do good.

4 He imagineth mischief upon his bed, and hath set himself in no good way: neither doth he abhor anything that is evil.

5 Thy mercy, O Lord, reacheth unto the heavens, and thy faithfulness unto the clouds.

6 Thy righteousness standeth like the strong mountains; thy judgments are like the great deep.

7 Thou, Lord, shalt save both man and beast. How excellent is thy mercy, O God! And the children of men shall put

their trust under the shadow of thy wings.

8 They shall be satisfied with the plenteousness of thy house; and thou shalt give them drink of thy pleasures, as out of

the river.

9 For with thee is the well of life; and in thy light shall we see light.

10 O continue forth thy loving-kindness unto them that know thee, and thy righteousness unto them that are true of

heart.

11 O let not the foot of pride come against me, and let not the hand of the ungodly cast me down.

12 There are they fallen, all that work wickedness; they are cast down, and shall not be able to stand.

King James 1611 Psalm 36:

1 The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.

2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful.

3 The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.

4 He deviseth mischief upon his bed, he setteth himself in a way that is not good; he abhorreth not evil.

5 Thy mercy (O Lord) is in the heavens; and thy faithfulness reacheth unto the clouds.

6 Thy righteousness is like the great mountains; thy judgments are a great deep; O Lord, thou preservest man and beast.

7 How excellent is thy loving kindness, O God! Therefore the children of men put their trust under the shadow of thy

wings.

8 They shall be abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the river of thy

pleasures.

9 For with thee is the fountain of life: in thy light shall we see light.

10 O continue thy loving kindness unto them that know thee; and thy righteousness to the upright in heart.

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11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.

12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.

Sternhold and Hopkins H&S 1562 Psalm 36:

1 The wicked, by his works unjust doth thus persuade my heart,

That in the Lord he hath no trust, his fear is set apart.

2 Yet doth he joy in his estate to walk as he began,

So long till he deserves the hate of God as well as man.

3 His words are wicked, vile and naught, his tongue no truth doth tell.

Yet at no hand will he be taught which way he may do well.

4 When he should sleep, then doth he muse his mischiefs to fulfill,

No wicked way doth he refuse, nor anything thats ill.

5 But, Lord, thy goodness doth ascend above the heavens most high,

So doth thy truth itself extend unto the cloudy sky.

6 Much more than hills both high and steep, thy justice is expressed.

Thy judgments like the seas most deep, thou savst both man and beast.

7 Thy mercy is above all things, O God, it doth excel.

In trust whereof, as in thy wings, the sons of men shall dwell.

8 Within thy house they shall be fed with plenty at their will,

Of all delights they shall be sped, and take thereof their fill.

9 Because the well of life most pure doth ever flow from thee,

And in thy light we are full sure eternal light to see.

10 From such as thee desire to know let not thy grace depart.

11 Let not the proud on me prevail, O Lord, of thy good grace.

Nor let the wicked me assail, to throw me out of place.

12 But they in their device shall fall, that wicked works maintain,

They shall be certainly cast down, and never rise again.

Tate and Brady T&B 1696 Psalm 36:

1 My crafty foe, with flattering art,

His wicked purpose would disguise.

But reason whispers to my heart,

He neer sets God before his eyes.

2 He soothes himself, retired from sight

Secure he thinks his treacherous game,

Till his dark plots, exposed to light,

Their false contriver brand with shame.

3 In deeds he is my foe confessed,

Whilst with his tongue he speaks me fair,

True wisdoms banished from his breast,

And vice has sole dominion there.

4 His wakeful malice spends the night

In forging his accursed designs.

His obstinate ungenerous spite

No execrable means declines.

5 But, Lord, thy mercy, my sure hope,

Above the heavenly orb ascends.

Thy sacred truths unmeasured scope

Beyond the spreading sky extends.

6 Thy justice, like the hills, remains.

Unfathomed depths thy judgments are.

Thy providence the world sustains,

The whole creation is thy care.

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7 Since of thy goodness all partake,

With what assurance should the just

Thy sheltering wings their refuge make

And saints to thy protection trust.

8 Such guests shall to thy courts be led

To banquet on thy loves repast.

And drink, as from a fountains head,

Of joys that shall for ever last.

9 With thee the springs of life remain.

Thy presence is eternal day.

10 O let thy saints thy favor gain,

To upright hearts thy truth display.

11 Whilst prides insulting foot would spurn,

And wicked hand my life surprise,

12 Their mischiefs on themselves return.

Down, down theyre fallen, no more to rise.

Philip Sidney (c. 1580) Psalm 36

1 Me thinks amid my heart I hear

What guilty wickedness doth say,

Which wicked folks do hold so dear:

Even thus itself, it doth display,

No fear of God, doth once appear,

Before his eyes that so doth stray.

Other verses omitted.

Sir John Davies (a verse quoted by Spurgeon) Psalm 36:

Thy mercy Lord doth to the heavens extend.

Thy faithfulness doth to the clouds ascend;

Thy justice steadfast as a mountain is,

Thy judgments deep as is the great Abyss;

Thy noble mercies save all living things,

The sons of men creep underneath thy wings:

With thy great plenty they are fed at will,

And of thy pleasure's stream they drink their fill;

For even the well of life remains with thee,

And in thy glorious light wee light shall see.

George Sandys (1578-1644) from Paraphrases Upon the Psalms (1636) Psalm 36:

1 When I the bold transgressor see

My thoughts thus whisper unto me

He never feared the Lord;

He smooths himself in his own eyes,

Till his secure impieties

Become of all abhorred.

2 Their words are vain and full of guile

They wisdom from their hearts exile,

Forsaken virtue hate;

Who mischief on their beds contrive,

Through byeways to bad ends arrive,

And vices propagate.

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3 Thy mercy, Lord, is throned on high,

And thy approved fidelity

The lofty sky transcends;

Thy justice like a mountain steep,

Thy judgments an unfathomed deep

Who man and beast defends.

4 O Lord, how precious is Thy grace!

The sons of men their comfort place

Beneath thy shady wings;

They with thy household dainties shall

Be fully satisfied, and all

Drink of thy pleasant springs.

5 For O! from thee the fountain flows

Which endless life on thine bestows,

Enlightened with thy light.

On such as know thee shower thy grace;

O let thy justice those embrace

Who are in heart upright.

6 Let not the feet of pride defeat

Nor such as are in mischief great

My guiltless soul surprise;

The workers of iniquity

Are fallen like meteors from the sky,

Cast down now more to rise.

Isaac Watts Psalm Thirty-six:

One verse from LM v. 6

6 Life, like a fountain rich and free,

Springs from the presence of the Lord;

And in thy light our souls shall see

The glories promised in thy word.

Four verses 1-4 from SM

The wickedness of man, and the majesty of God;

or, Practical atheism exposed.

1 When man grows bold in sin,

My heart within me cries,

"He hath no faith of God within,

Nor fear before his eyes.

2 He walks awhile concealed

In a self-flattering dream,

Till his dark crimes at once revealed

Expose his hateful name.

3 His heart is false and foul,

His words are smooth and fair;

Wisdom is banished from his soul,

And leaves no goodness there.

4 He plots upon his bed

New mischiefs to fulfil

He sets his heart, and hand, and head,

To practise all that's ill.

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Charles Wesley Psalm 36:

1 His heart, to every vice inclined,

The sinners closest sin bewrays.

The fear of God he casts behind,

He hides himself among the trees.

Self-soothing in his lost estate,

Sleeps on secure, and wakes too late.

2 His words are all deceit and lies.

He hatches mischief on his bed.

No longer to salvation wise,

In every thought, and word, and deed,

He cleaves to sin, and sin alone,

Evil and he, I find are one.

3 But thou, O Lord, art full of grace.

Above the clouds thy mercies rise.

Steadfast thy truth and faithfulness,

Thy word of promise never dies.

Nor earth can shake, no hell remove,

The base of thine eternal love.

4 Unsearchable thy judgements are,

A boundless, bottomless abyss!

But, lo! Thy providential care

Oer all thy works extended is.

In thee the creatures live and move,

And are: all glory to thy love!

5 Thy love sustains the world it made.

Thy love preserves both man and beast.

Beneath thy wings almighty shade

The sons of men securely rest.

And those who haunt the hallowed place

Shall banquet on thy richest grace.

6 Their souls shall drink the crystal stream

Which ever issues from thy throne.

Fountain of joy and bliss supreme,

Eternal life and thou are one.

To us, to all, so freely given,

The light of life, the heaven of heaven!

7 Stay, then, with those that know thy peace,

The simple men of heart sincere.

From all their foes and sins release,

From pride and lust redeem them here.

Thine utmost saving grace extend,

And love, O love them to the end!

8 The prayer is sealed: we now foresee

The downfall of our inbred foes.

Jesus hath got the victory,

His own right hand our sins overthrows,

Destroys their being with their power.

They die, they fall to rise no more.

Scottish Psalter (1650 revised 1880) Psalm 36:

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1 The wicked mans transgression speaks

Within my heart and says,

Undoubtedly the fear of God

Is not before his eyes.

2 Because himself he flattereth

In his own blinded eyes,

The hatefulness shall not be found

Of his iniquities.

3 Words from his mouth proceeding are

Fraud and iniquity:

He to be wise, and to do good,

Hath left off utterly.

4 He mischief, lying on his bed,

Most cunningly doth plot;

He sets himself in ways not good,

Ill he abhorreth not.

5 Thy mercy, Lord, is in the heavens:

Thy truth doth reach the clouds;

6 Thy justice is like mountains great;

Thy judgments deep as floods.

Lord, thou preservest man and beast.

7 How precious is thy grace!

Therefore in shadow of thy wings

Mens sons their trust shall place.

8 They with the fatness of thy house

Shall be well satisfied;

From rivers of thy pleasures thou

Wilt drink to them provide.

9 Because of life the fountain pure

Remains alone with thee;

And in that purest light of thine

We clearly light shall see.

10 Thy loving-kindness unto them

Continue that thee know;

And still on men upright in heart

Thy righteousness bestow.

11 And suffer not the foot of pride

To trample upon me;

And by the hand of wicked men

Thrust forth let me not be.

12 There fallen to the earth are they

That work iniquities:

Cast down they are, and never shall

Be able to arise.

Francis Rous 1647 Psalm 36:

[From cyber hymnal website.]

1 Thy mercy, Lord, is in the heavens;

Thy truth doth reach the clouds;

Thy justice is like mountains great;

Thy judgments deep as floods.

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2 Lord, Thou preservest man and beast;

How precious is Thy grace!

Therefore in shadow of Thy wings,

Mens sons their trust shall place.

3 They with the fatness of Thy house

Shall be well satisfied;

From rivers of Thy pleasure Thou

Wilt drink to them provide.

4 Because of life the fountain pure

Remains alone with Thee;

And in that purest light of Thine

We clearly light shall see.

Thy mercy, O Lord, is in the heavens; and Thy faithfulness reacheth into the clouds. Psalm 36:5

From The Psalter (Pittsburgh, Pennsylvania: The United Presbyterian Board of Publication, 1912), number 94

[From cyber hymnal website.]

1 Thy mercy and Thy truth, O Lord,

Transcend the lofty sky;

Thy judgments are a mighty deep,

And as the mountains high.

2 Lord, Thou preservest man and beast;

Since Thou art ever kind;

Beneath the shadow of Thy wings

We may a refuge find.

3 With the abundance of Thy house

We shall be satisfied,

From rivers of unfailing joy

Our thirst shall be supplied.

4 The fountain of eternal life

Is found alone with Thee,

And in the brightness of Thy light

We clearly light shall see.

5 From those that know Thee may Thy love

And mercy neer depart,

And may Thy justice still protect

And bless the upright heart.

Christopher L. Webber, A New Metrical Psalter (Church Hymnal Corp., 1986) Psalm 36:

1 Your love and faithfulness, O Lord,

Reach heaven above where white clouds sail;

Like ancient hills, like ocean deeps,

Your righteous judgments never fail.

2 How priceless is your love, O God!

You save both humankind and beast;

Your wings give refuge in their shade

You call us to your house to feast.

3 Your streams of pleasure give us drink;

The well of life, Lord, is with you

And in your light do we see light;

Give grace to all whose hearts are true.

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Psalms for All Seasons (Faith Alive, 2012). Psalm 36:

Nothing of note here.

New Revised Standard Version 1989 Psalm 36:

1 Transgression speaks to the wicked deep in their hearts; there is no fear of God before their eyes.

2 For they flatter themselves in their own eyes that their iniquity cannot be found out and hated.

3 The words of their mouths are mischief and deceit; they have ceased to act wisely and do good.

4 They plot mischief while on their beds; they are set on a way that is not good; they do not reject evil.

5 Your steadfast love, O Lord, extends to the heavens, your faithfulness to the clouds.

6 Your righteousness is like the mighty mountains, your judgments are like the great deep; you save humans and

animals alike, O Lord.

7 How precious is your steadfast love, O God! All people may take refuge in the shadow of your wings.

8 They feast on the abundance of your house, and you give them drink from the river of your delights.

9 For with you is the fountain of life; in your light we see light.

10 O continue your steadfast love to those who know you, and your salvation to the upright of heart!

11 Do not let the foot of the arrogant tread on me, or the hand of the wicked drive me away.

12 There the evildoers lie prostrate; they are thrust down, unable to rise.

1 Notes: words and phrases & general interpretation & meaning

PASH One of the great psalms. It divides into three parts: first four lines a condemnation of the wicked; next five lines a

strong statement of Gods love; last three lines an exhortation for continued love, defense from the wicked and a

statement of triumph over them. The sentiments are well-phrased and the central part of the psalm is a good

summary-statement in its own right.

The psalm reads as though two independent poems were joined together: lines 1-4 & 11-12 is meditation on the wicked;

and 5-10 a paeon of praise, spliced within the other one. In later Jewish practice verses 7-10 became part of the morning

service. It is a great statement. Reading through the psalms one finds that this kind of splicing has happened here and

there in the process of preservation and transmission, also it is part of the art, with lamentation balanced by celebration.

The psalm could serve as a sermon, the first few verses scolding the congregation, followed by the uplifting statement of

love. The theme of reflection upon ones bed which recurs in the psalms, suggests sleeplessness on the part of the

psalmist anxiously worrying about the state of the soul.

Verse 8 is an important statement of what the believer knows and receives from God. How shall we interpret

pleasures? Permitted pleasures a gift to humanity. Is there a sexual meaning in this? The river may allude to Eden.

Verse 7 of this psalm is said to be recited during Tzidkatcha (Your Righteousness) which is a solemn commemorative

prayer in honor of Moses, Joseph and King David, recited during the afternoon prayer on the Sabbath.

TNIV: A prayer for Gods unfailing protection, as the psalmist reflects on the godlessness of the wicked and goodness of

God. [verse 1 Saint Paul used this verse Rom 3.18 "There is no fear of God before their eyes." Paul was arguing that all

were wrong before the Lord, both Jews of the old dispensation and Gentiles (despite the advantage the Jews had) but

all may become new in true faith through Jesus Christ, irrelevant whether one was a Jew or not, ethnicity not important].

The water images here influenced Saint John (4.10-14).

NAB: The rule of sin over the wicked is contrasted with the rule of divine love over the godly, the psalm ends with a

prayer that Gods guidance never cease.

Barnes: strong statements here: verse 4 He abhorreth not evil - He has no aversion to evil. This is the moral heart of the

psalms and the Jewish faith to reject what is bad.

Deep: this is the ocean, apposed to mountains.

Save man and beast: preserve them in life. [a metaphor here, though it is harsh. men = humanity i.e. the people of Israel

& beasts = the non-believers, Philistines etc]

They drink their fill of the abundance The Hebrew word - ravah - means to drink to the full; to be satisfied, or sated

with drink; or to be satisfied or filled with water, as the earth or fields soaked after an abundant rain: Isaiah 34.7; Psalm

65.10. The state referred to by the word is that of one who was thirsty, but who has drunk to the full; who feels that his

desire is satisfied.

Charles H. Spurgeon The Treasury of David: And, saith one of the fathers, do you ask me what heaven is? Saith one, When I meet you there I will tell you. The world to come, say the Rabbins, is the world where all is well. I have read of

one that would willingly swim through a sea of brimstone to get to heaven, for there, and only there, is perfection of

happiness. What are the silks of Persia, the spices of Egypt, the gold of Ophir and the treasures of both Indies, to the

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glory of another world? Augustine tells us that one day, when he was about to write something upon the Psalm 36:8 of

the thirty-sixth Psalm, "Thou shalt make them drink of the rivers of thy pleasures," and being almost swallowed up with

the contemplation of heavenly joys, one called unto him very loud by his name; and, enquiring who it was, he answered,

I am Jerome, with whom in my lifetime thou hadst so much conference concerning doubts in Scripture, and am now

best experienced to resolve thee of any doubts concerning the joys of heaven; but only let me first ask thee this question -

Art thou able to put the whole earth, and all the waters of the sea, into a little pot? Canst thou measure the waters in thy

fist, and mete out heaven with thy span, or weigh the mountains in scales, or the hills in a balance? If not, no more is it

possible that thy understanding should comprehend the least of the joys of heaven; and certainly the least of the joys of

heaven are inconceivable and unexpressible. - Thomas Brooks. [Rabbins: rabbis, religious leaders of the Jews]

Another passage: "In thy light shall we see light." The light of nature is like a spark, the light of the gospel a lamp, the

light of grace a star, but the light of glory the sun itself. The higher our ascent the greater our light; God dwelleth "in the

light which no man can approach unto." 1 Timothy 6:16 - no man, while he carries mortality and sin about him; but

when those two corrupt and uncapable qualities shall be put off, then shall we be brought to that light. We are now glad

of the sun and stars over our heads, to give us light: what light and delight shall that be when these are under our feet!

That light must needs go as far beyond their light as they now go beyond us. But alas! they are only able to discourse of

that light, that do enjoy it, to whom that eternal day is risen; not we that live in the humble shade of mortality and natural

dimness. I leave it therefore to your meditations: it is a glorious light which we do well often to consider, considering to

admire, admiring to love, loving to desire, desiring to seek, and finding to enjoy for ever. Thomas Adams (clergyman

1583-1653).

Alter: The Hebrew for v. 8 delights is adanekha and may refer to the garden of Eden. [The word is related to Eden and

has a connotation relating to sexuality see Genesis 18.12 Sarah laughs, where the word is pleasure]

James Mays: There are similarities in this psalm verse 9 and ps 104. A psalm used in Holy Week (Monday).

Craigie: the loving-kindness, or love or mercy chesed is principal attribute relating to the covenant, without limit.

Shadow of your wings a beautiful and principal metaphor for the protection given by God. St Paul quotes v. 2 there is

no fear of God before their eyes Rom 3.18 in his catalogue of human unrighteousness. By grace of the loving kindness

of God, granting us the grace of faith (by which we are then forgiven), are we saved from being amongst the wicked of

verses 2-5.

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Topic of Light:

See the passage above by Thomas Adams.

Essentially, light is used allegorically throughout. The question is: what is the allegory? What does light represent? Is

it love? Is it holiness? Is it truth? Is it wisdom? The concept is connected to all aspects of faith, especially important

because of the notion of the revelation of truth. The meaning changes according to context and yet God is always the

same. It is a universal concept and found throughout human history and across cultures and civilizations.

Understanding the meaning depends on the context of the Biblical passage, and a sensitive understanding of the general

meaning. For the Jews, it is a precious and holy concept for God, and so it is used sparingly.

The Jew and then the Greek are interested in defining precisely.

This passage is quoted & adapted & edited from Biblestudytools.com article:

LIGHT (Hebrew: 'or, ma'or; Greek: phos; Latin: lux, lumen and other terms):

1. Origin of Light

2. A Comprehensive Term

(1) Natural Light (2) Artificial Light (3) Miraculous Light (4) Mental, Moral, Spiritual Light

3. An Attribute of Holiness

(1) God (2) Christ (3) Christians (4) The Church

4. Symbolism

5. Expressive Terms

1. Origin of Light:

The creation of light was the initial step in the creation of life. "Let there be light" (Genesis 1:3) was the first word of

God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the

earth.

The ultimate focusing of light (on the 4th day of creation, Genesis 1:14) in suns, stars, and solar systems brought the

initial creative process to completion, as the essential condition of all organic life. The origin of light thus finds its

explanation in the purpose and very nature of God, whom John defines both as the Author of light and as light itself:

"God is light" (1John 1:5).

[this needs further explanation. In Genesis light was created before organic life = higher quality representing spirit

which is heavenly = a precondition for the later creation which is earthly]

2. A Comprehensive Term:

Symbol and synonym of all that is good in the mental, moral and spiritual life of men and angels; while the eternal God,

because of His holiness and moral perfection, is pictured as "dwelling in light unapproachable" (1 Timothy 6:16). Every

phase of the word, from the original light in the natural world to the spiritual glory of the celestial, is found in Holy Writ.

(1) Natural Light. [this also in the Bible serves as an allegory on occasion]

The light of day (Genesis 1:5); of sun, moon and stars; "lights in the firmament" (Genesis 1:14-18; Psalms

74:16; 136:7; 148:3; Ecclesiastes 12:2; Revelation 22:5). It "rejoiceth the heart" (Proverbs 15:30); "Truly the light is sweet"

(Ecclesiastes 11:7); without it men stumble and are helpless (John 11:9,10); it is something for which they wait with

inexpressible longing (Job 30:26; compare Psalms 130:6). Time is reckoned from sunset to sunset. The day's labor closes

with the coming of darkness. "Man goeth forth unto his work and to his labor until the evening" (Psalms 104:23).

[Sun-worship (found throughout the world) is also found in Palestine.]

Job mentions the enticement of sun-worship when he "beheld the sun when it shined, or the moon walking in

brightness" (Job 31:26).

(2) Artificial Light. (oil lamps, torches)

The ancient Hebrews had "oil for the light" (Exodus 25:6; 35:8; Leviticus 24:2) and lamps (Exodus 35:14; Matthew 5:15).

"There were many lights. (lampas) in the upper chamber" at Troas, where Paul preached until midnight (Acts 20:8); so

Jeremiah 25:10 the Revised Version (British and American), "light of the lamp;" the King James Version, "candle."

(3) Miraculous Light.

When the appalling plague of "thick darkness," for three days, enveloped the Egyptians, terrified and rendered them

helpless, "all the children of Israel had light in their dwellings" (Exodus 10:23). Miraculous was the "pillar of fire" that

gave light to the Israelites escaping from Pharaoh (Exodus 13:21; 14:20; Psalms 78:14), "He led them .... all the night with

a light of fire." Supernatural effulgence at Christ's transfiguration made "his garments .... white as the light" (Matthew

17:2). Under the same category Paul classifies the great light that suddenly shone round about him from heaven on

the way to Damascus (Acts 22:6; compare Acts 9:3).

(4) Mental, Moral, Spiritual Light.

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(a) A few passages, however, refer to the light that comes chiefly to the intellect or mind through Divine instruction, e.g.

Psalms 119:130, "The opening of thy words giveth light"; so Proverbs 6:23, "The law is light." Even here the instruction

includes moral as well as mental enlightenment.

(b) Moral:

Job 24:13,16 has to do exclusively with man's moral attitude to truth: "rebel against the light"; "know not the light."

Isaiah 5:20 describes a moral confusion and blindness, which cannot distinguish light from darkness.

(c) For the most part, however, light and life go together. It is the product of salvation:

"God is my light and my salvation" (Psalms 27:1). "Light," figuratively used, has to do preeminently with spiritual life,

including also the illumination that floods all the faculties of the soul: intellect, conscience, reason, will. In the moral

realm the enlightenment of these faculties is dependent wholly on the renewal of the spirit. "In thy light .... we see light"

(Psalms 36:9); "The life was the light of men" (John 1:4). Light is an attribute of holiness, and thus a personal quality.

3. An Attribute of Holiness:

(1) God.

"God is light, and in him is no darkness at all" (1John 1:5). Darkness is the universal symbol and condition of sin and

death; light the symbol and expression of holiness. "The light of Israel will be for a fire, and his Holy One for a flame"

(Isaiah 10:17). God, by His presence and grace, is to us a "marvelous light" (1 Peter 2:9). The glory of His holiness and

presence is the "everlasting light" of the redeemed in heaven (Isaiah 60:19,20; Revelation 21:23,14; 22:5).

(2) Christ [Christian information, we need Islamic information as well]

Christ, the eternal Word (logos, John 1:1), who said "Let there be light" (Genesis 1:3), is Himself the "effulgence of

(God's) glory" (Hebrews 1:3), "the light which lighteth every man, coming into the world" (John 1:9) (compare the

statements concerning Wisdom in The Wisdom of Solomon 7:25 f and concerning Christ in Hebrews 1:3. As the

predicted Messiah, He was to be "for alight of the Gentiles" (Isaiah 42:6; 49:6). His birth was the fulfillment of this

prophecy (Luke 2:32). Jesus called Himself "the light of the world" (John 8:12; 9:5; 12:46); As light He was "God ....

manifest in the flesh (1 Timothy 3:16 the King James Version). "The Word was God" (John 1:1). Jesus as logos is the

eternal expression of God as a word is the expression of a thought. In the threefold essence of His being God is Life

(zoe) (John 5:26; 6:57); God is Love (agape) (1John 4:8); God is Light (phos) (1John 1:5). Thus Christ, the logos,

manifesting the three aspects of the Divine Nature, is Life, Love and Light, and these three are inseparable and

constitute the glory. which the disciples beheld in Him, "glory as of the only begotten from the Father" (John 1:14). In

revealing and giving life, Christ becomes "the light of men" (John 1:4). God gives "the light of the knowledge of (his)

glory in the face of Jesus Christ" (2 Corinthians 4:6), and this salvation is called "the light of the gospel of the glory of

Christ" (2 Corinthians 4:4). Christ is thus the Teacher, Enlightener ("Christ shall give thee light," Ephesians 5:14 the

King James Version), Guide, Saviour of men.

(3) True Christians. All who catch and reflect the light of God and of Christ are called "light," "lights."

(a) John the Baptist: "a burning and a shining light" (John 5:35 the King James Version). It is significant that this

pre-Christian prophet was termed luchnos, while the disciples of the new dispensation are called phos (Matthew 5:14):

"Ye are the light of the world."

(b) Henceforth Christians and saints were called "children of light" (Luke 16:8; John 12:36; Ephesians 5:8), and were

expected to be "seen as lights in the world" (Philippians 2:15).

(c) The Jew supposed God through the Torah was "a light of them that are in darkness" (Romans 2:19).

(4) The Church.

Zion was to "shine" because her light had come (Isaiah 60:1). The Gentiles were to come to her light (Isaiah 60:3).

Her mission as the enlightener of the world was symbolized in the ornamentations of her priesthood. The Urim of the

high priest's breastplate signified light, and the name itself is the plural form of the Hebrew 'or. It stood for revelation,

and thummim for truth. The seven churches of Asia were revealed to John, by the Spirit, as seven golden candlesticks,

and her ministers as seven stars, both luminous with the light of the Gospel revelation. In Ephesians, Christ, who is the

Light of the world, is the Head of the church, the latter being His body through which His glory is to be manifested to

the world, "to make all men see," etc. (Ephesians 3:9,10). "Unto him be the glory in the church" (Ephesians 3:21), the

church bringing glory to God, by revealing His glory to men through its reproduction of the life and light of Christ.

4. Symbolism & metaphors & phrases

(1) the eye, "The light of the body is the eye" (Matthew 6:22, the King James Version; Luke 11:34); [the phrase is a poetic

one with metaphorical meaning teaching the importance of the symbolism of the eye]

(2) faith in God, "Let your lights (the Revised Version (British and American) "lamps") be burning," the figure being

taken from the parable of the Virgins;

(3) faith itself, "armor (Romans 13:12), the garment of a holy and Christ-like life;

(4) the sphere of the Christian's daily walk, "inheritance of the saints in light" (Colossians 1:12);

13

(5) heaven, for the inheritance just referred to includes the world above in which "the Lamb is the light thereof"

(6) joy and gladness (Job 3:20; Psalms 97:11; 112:4);

(7) God's favor, the light of thy countenance" (Psalms 4:6; 44:3; 89:15), and a king's favor (Proverbs 16:15);

(8) life (Psalms 13:3; 49:19; John 1:4).

5. Expressive Terms:

Expressive terms are:

(1) "fruit of the light" (Ephesians 5:9), i.e. goodness, righteousness, truth;

(2) "light in the Lord" (Ephesians 5:8), indicating the source of light (compare Isaiah 2:5);

(3) "inheritance of the saints in light" (Colossians 1:12), a present experience issuing in heaven;

(4) "Father of lights" (James 1:17), signifying the Creator of the heavenly bodies;

(5) "marvellous light" (1 Peter 2:9), the light of God's presence and fellowship;

(6) "Walk in the light" (1John 1:7), in the light of God's teaching and companionship;

(7) "abideth in the light" (1John 2:10), in love, Divine and fraternal;

(8) "Light of the glorious gospel of Christ "; "light of the knowledge of the glory of God" (2 Corinthians 4:4,6 the King

James Version).

[Dwight M. Pratt Copyright Statement These files are public domain. Bibliography Information Orr, James, M.A.,

D.D. General Editor. "Entry for 'LIGHT'". "International Standard Bible Encyclopedia". 1915.]

Light in Islam

Concepts are essentially the same. Key Koran verse An-Nur (light) 24.35. Islam prizes the concept highly.

Topic of Shadow of your Wings:

Shadow of your wings metaphor originating in ref. to the winged cherubim in the holy of holies in the temple. [1 Kgs

6.23 The cherubim were perhaps about 4 m tall, ten cubits high (one cubit = 45cm)]. The following quotes illustrate the

concept very well. Image and metaphor for Gods holiness, also wings to ascend to God = prayer and holy life. The

image could also refer to the shadow cast by the soaring eagle, a symbol for God. The merciful love of God taught by the

metaphor is illustrated by Christ (Mt 23.27).

Psalm 91:4 He will cover you with His pinions, And under His wings you may seek refuge; His faithfulness is a shield

and bulwark.

Deuteronomy 32:11"Like an eagle that stirs up its nest, That hovers over its young, He spread His wings and caught

them, He carried them on His pinions.

Psalm 17:8 Keep me as the apple of the eye; Hide me in the shadow of Your wings

Psalm 36:7 How precious is Your lovingkindness, O God! And the children of men take refuge in the shadow of Your

wings.

Psalm 57:1 Be gracious to me, O God, be gracious to me, For my soul takes refuge in You; And in the shadow of Your

wings I will take refuge Until destruction passes by.

Psalm 61:4 Let me dwell in Your tent forever; Let me take refuge in the shelter of Your wings. Selah.

Psalm 63:7 For You have been my help, And in the shadow of Your wings I sing for joy.

Jeremiah 49:22 Behold, He will mount up and swoop like an eagle and spread out His wings against Bozrah; and the

hearts of the mighty men of Edom in that day will be like the heart of a woman in labor.

Topic of the Biblical concept of Love:

Unfailing love chesed the Hebrew for this phrase denotes a strong sense of goodwill, especially such as can be

relied upon in times of need. Appeal to Gods unfailing love, sometimes rendered kindness or mercy [chesed], is

frequent in the OT because it summarizes the covenant, see covenant promise psalm 89.24-49 & 2 Sam 7.15 But my

love will never be taken away from him [David], as I took it away from Saul, whom I removed from before you. & Isa

55.3.

Words used in the Old Testament translated with English Love. (Many of these words in the Song of Songs)

The translation of this word [various words in Hebrew] is important. There are a few rare words with the concept

of love, beloved & precious.

Ahab ahabah [root of A-H-B] love the name of God & Gods love for Israel & between men and women (Is 56.6;

Deut 10.15; Hos 3.1; Deut 7.8; 1 Sam 18.3)

Racham [R-CH-M] mercy, compassion, love Ps 103.13

Khesed [KH-S-D] mercy, loving-kindness, benevolence common word Gen 24;

Dod beloved one, a friend, a fathers brother (uncle)

Yediid beloved

14

Chabab to love fervently, cherish hide in the bosom, cherish [rare word] Deut 33.3

Much more needed on this topic.

Notes on words:

Abominable: (false derivation as ab + homin = away from human, = not human), more correctly deserving imprecation

or abhorrence.

Imagineth: plans

Mercy to heavens faithfulness to clouds = the metaphors give the message of greatest height, ie. Most great

Save: in the sense of preserve them in life, not save for heaven because of the animals which do not have souls

Fatness: prosperity

Execrable: deserving to be execrated or cursed

Repast: food and drink (from OF cf mod F repaitre)

Bewray: To expose, by divulging secrets, or reveal

Inbred: Bred, engendered, or produced within; innate, native, inherent by nature.

Prostrate: In strict use, lying with the face to the ground, in token of submission or humility, as in adoration, worship, or

supplication i.e. not use for evildoers!

Let us learn a couple of Hebrew words for each psalm.

36.9 ki-immecha mekor chaiyim be'orcha nir'eh-or.

36.9 k-imm m qr ayym; br, nireh- r.

36.9 For with You is the fountain of life. In Your light shall we see light.

Ki Phonetic Spelling: (kee) Short Definition: because

Im Phonetic Spelling: (eem) Short Definition: against

Maqor or maqor Phonetic Spelling: (maw-kore') Short Definition: fountain

Chay Phonetic Spelling: (khah'-ee) Short Definition: age, life

Or Phonetic Spelling: (ore) Short Definition: light

Raah Phonetic Spelling: (raw-aw') Short Definition: see

2 Notes: literary comparison & evaluation. Which of these versions communicates the Psalmists feelings?

The prose versions of this excellent psalm are far better than the metrical versions.

Coverdale: this is good as it is, a question about gender relating to children of men but it reads well like this, good

phrases in this translation well of life shadow of thy wings great deep at his best in this

KJV: less forceful beginning, less fluent than Coverdale, fatness the old transl. & plenteousness reads better now, but the

old word is also good, the old associations are good.

S&H: overwritten but good as a populist version to chant out and remember, note how the good phrases are less

powerful in this overwritten version i.e. well of life such a beautiful phrase but it is easy to miss in this

T&B: this is dramatized, the beginning of the psalm characterized as the psalmists opponent. Otherwise clumsy esp

repetitive ending.

Sidney: only quoting a stanza occasionally since these versions are uncharacteristically dreadful this first verse gives

priority to rhyme over meaning which nearly always makes a bad verse

Wesley: well phrased version that would have benefitted from the last two stanzas being cut which add to the psalm a

comment on the death of sins.

Watts: generally well phrased, the second version like an 18th c satirical poem about atheism, old meaning was the

reprobate, or godless man, rather than a philosophical atheist as today

Wesley: a modern version which is unusually rather witty. Clumsy verse however as in v. 4 the colon interpolated in the

last line fussy addition. Also the last two verses overextend the poem.

Scottish: in general fairly good, stronger from v. 5 linked to the older trans.

Francis Rous: a very good hymn based on the good lines this is good just like this.

Presb. Psalter: very simple phrases which work quite well, a good hymn on the good lines.

NRSV: this a prose version, rhythmical and eloquent in some lines, & good, and poetic in fact, clear and forceful like this.

For this kind of psalm rhyme is not effective. But humans used to replace men = clumsy. Humanity better. the use of

the word prostrate is wrong. Fallen is better.

Psalm 36 Japanese

36:1

15

36:2

36:3

36:4

36:5

36:6

36:7

36:8

36:9

36:10

36:11

36:12

amen

References & Websites

Peter Craigie & Marvin Tate Psalms 1-50 Word Biblical Comm.

Robert Alter The Book of Psalms Translation with Comment.

James L. Mays Psalms Interpretation Commentary

http://psalms.schechter.edu/Rabbi Benjamin J. Segal

http://biblehub.com/Various commentaries found here

http://www.missionstclare.com/english/psalm/psalters.html Anglican Psalters included 1662 BCP also Liturgical Psalter 1977

http://www.cgmusic.org/workshop/allpsalm.htm Music for the Church of God Various Psalters S&H T&B texts in English USEFUL

http://ba.21.free.fr/septuaginta/psaumes/psaumes_1.html Septuagint Psalms

http://www.latinvulgate.com/ parallel English Vulgata Latin ed (Vulgate Douay-Rheims) http://psautierdegeneve.blogspot.jp/2012/09/psaume-42.html Geneva Psalms French 1587 & 1729

http://www.clementmarot.com/psalms_texts.htm Psalm poems of Clement Marot 1543

http://www.genevanpsalter.com/ Metrical French (Marot) influential melodies (Bourgeois) transl. into Eng and still in use

http://www.covenantofgrace.com/index.htm Scottish Presbyterian Psalter

http://www.medievalist.net/hourstxt/home.htm Book of Hours many Latin Psalms

http://soundcloud.com/john-ross10 Scottish Versions good!

http://www.psalm-singing.org/ Scottish Metrical Psalms sung good!

On YouTube there are beautiful settings of Genevan Psalm melodiesGeneefs psalter

http://www.textweek.com/writings/psalm103.htm useful list of articles etc

http://www.chabad.org/ some interesting notes from the Jewish point of view

For English Translations of psalms from the earlier period consult: William J. Chamberlin, Catalogue of English Bible Translations: a Classified Bibliography of Versions and Editions (Greenwood Publishing Group,

1991) 900 pages. Can be seen on Google Books.

http://psalms.schechter.edu/http://www.missionstclare.com/english/psalm/psalters.htmlhttp://www.cgmusic.org/workshop/allpsalm.htmhttp://ba.21.free.fr/septuaginta/psaumes/psaumes_1.htmlhttp://www.latinvulgate.com/http://psautierdegeneve.blogspot.jp/2012/09/psaume-42.htmlhttp://www.clementmarot.com/psalms_texts.htmhttp://www.genevanpsalter.com/http://www.covenantofgrace.com/index.htmhttp://www.medievalist.net/hourstxt/home.htmhttp://soundcloud.com/john-ross10http://www.psalm-singing.org/http://www.textweek.com/writings/psalm103.htmhttp://www.chabad.org/

16

Segond 21 (SG21) Version Segond 21

Copyright 2007 Socit Biblique de Genve by Socit Biblique de Genve Psaumes 36

1 Au chef de chur. Du serviteur de lEternel, de David.

2 La parole de rvolte du mchant pntre au fond de mon cur:

la crainte de Dieu nest pas devant ses yeux,

3 car il se voit dun il trop flatteur

pour reconnatre son crime et le dtester.

4 Les paroles de sa bouche sont fausses et trompeuses;

il renonce tre sage, faire le bien.

5 Il mdite linjustice sur son lit,

il sengage sur une voie qui n'est pas bonne,

il ne repousse pas le mal.

6 Eternel, ta bont slve jusquau ciel,

ta fidlit atteint les nuages.

7 Ta justice est aussi haute que les montagnes de Dieu,

tes jugements sont profonds comme le grand ocan.

Eternel, tu secours les hommes et les btes.

8 Combien ta bont est prcieuse, Dieu!

A lombre de tes ailes les hommes cherchent un refuge.

9 Ils se rassasient de labondance de ta maison,

et tu les fais boire au torrent de tes dlices,

10 car cest auprs de toi quest la source de la vie,

et cest par ta lumire que nous voyons la lumire.

11 Etends ta bont sur ceux qui te connaissent,

et ta justice sur ceux dont le cur est droit!

12 Que le pied de lorgueilleux ne matteigne pas,

et que la main des mchants ne me fasse pas fuir!

13 Ils tombent dj, ceux qui commettent linjustice;

ils sont renverss, et ils ne peuvent pas se relever.

17

Vulgate Psalm 36

VERSIO VULGATA.

1. In finem, servo Domini ipsi David. 2. Dixit injustus ut delinquat in semetipso : Non est timor Dei

ante oculos ejus. 3. Quoniam dolose egit in conspectu ejus: ut inveniatur

iniquitas ejus ad odium. 4. Verba oris ejus iniquitas, et dolus: noluit intelligere ut bene

ageret. 5. Iniquitatem meditatus est in cubili suo: astitit omni vi non

bon, malitiam autem non audivit. 6. Domine, in clo misericordia tua, et veritas tua usque ad

nubes. 7. Justitia tua sicut montes Dei: judicia tua abyssus multa. Homines et jumenta salvabis, Domine:

8. quemadmodum multiplicasti misericordiam tuam, Deus. Filii autem hominum in tegmine alarum tuarum sperabunt. 9. Inebriabuntur ab ubertate domus tu: et torrente voluptatis

tu potabis eos. 10. Quoniam apud te est fons vit, et in lumine tuo videbimus

lumen. 11. Prtende misericordiam tuam scientibus te, et justitiam

tuam his qui recto sunt corde. 12. Non veniat mihi pes superbi: et manus peccatoris non

moveat me. 13. Ibi ceciderunt qui operantur iniquitatem: expulsi sunt, nec

potuerunt stare.

VERSIO S. HIERONYMI.

1 Pro victoria, servo Domini David. 2 Dixit scelus impii in medio cordis ejus, non esse timorem

Dei ante oculos ejus. 3 Quia dolose egit adversus eum in oculis suis: ut inveniret

iniquitatem ejus ad odiendum. 4 Verba oris ejus iniquitas et dolus: cessavit cogitare

benefacere. 5 Iniquitatem cogitat in cubili suo, stabit in via non bona:

malum non abjiciet. 6 Domine, in clo misericordia tua: fides tua usque ad nubes.

7 Justitia tua quasi montes, Domine, judicia tua abyssus

multa: hominem et jumentum salvos facies, Domine. 8 Quam pretiosa est misericordia tua, Domine! Et filii Adam in umbra, alarum tuarum sperabunt. 9 Inebriabuntur de pinguedine domus tu, et torrente

deliciarum tuarum potabis eos. 10 Quoniam tecum est fons vit: in lumine tuo videbimus

lumen. 11 Attrahe misericordiam tuam scientibus te, et justitiam

tuam rectis corde. 12 Non veniat mihi pes superbi; et manus impiorum non me

commoveat. 13 Ibi ceciderunt operantes iniquitatem; expulsi sunt, et non

potuerunt surgere.

Note: In lumine tuo videbimus lumen: a te illuminati, tern veritatis lumen.

http://www.abbaye-saint-benoit.ch/Bibliotheque/bossuet/volume001/007.htm

Note:

This is a wonderful website. The early Latin translation of the Greek and Hebrew is a glory of European civilization. It was the book of the Church

for more than a thousand years, hallowed phrases in holy service. The Latin translation, and the word choices made both in the early translation

by Jerome and the later corrections in the Vulgate are also a fascinating commentary on the Bible. The Latin translation itself had a fundamental

influence on the vernacular translations, supplying many words which became vernacular, such as charity used in the KJV, taken directly from

caritas. Comparative study of the Latin with the other ancient and modern translations is a rewarding and enriching way to examine the Bible.

You can find an excellent dictionary for the Latin (also Greek) words at: http://www.perseus.tufts.edu/hopper/

http://www.abbaye-saint-benoit.ch/Bibliotheque/bossuet/volume001/007.htmhttp://www.perseus.tufts.edu/hopper/

18

Septuagint Ps 36 (LXX 35)

1 . Jusqu' la Fin. Psaume de David, serviteur du Seigneur.

2 ,

L'injuste a dit en lui-mme qu'il pcherait ; il n'a point

devant les yeux la crainte du Seigneur.

3

.

Car il a agi frauduleusement en sa prsence, au point que

son iniquit lui a attir sa haine.

4 ,

Les paroles de sa bouche sont fraude et iniquit ; il n'a pas

voulu comprendre pour faire le bien.

5 ,

, .

Sur sa couche, il a pens au mal ; il s'est arrt en toute voie

mauvaise ; il n'a point ha la mchancet

6 , ,

Seigneur, ta misricorde est au ciel, et ta vrit s'tend

jusqu'aux nuages.

7 ,

, .

Ta justice est comme les montagnes de Dieu ; tes jugements

sont comme un abme profond ; Seigneur, tu sauves les

hommes et les btes.

8 ,

.

Combien tu as multipli ta misricorde, mon Dieu !

l'ombre de tes ailes, les fils des hommes espreront.

9 ,

Ils s'enivreront de l'abondance de ta demeure ; tu les

abreuveras du torrent de tes dlices.

10 , . Car en toi est la fontaine de vie ; et dans ta lumire nous

verrons la lumire.

11

.

tends ta misricorde sur ceux qui te connaissent, et ta

justice sur les hommes au cur droit.

12 ,

.

Que le pied de l'orgueil ne vienne point jusqu' moi ; que la

main du pcheur ne m'branle jamais.

13 ,

.

L sont tombs les ouvriers d'iniquit ; ils ont t repousss,

et ils n'ont pu se tenir debout.

19

Hebrew transcription later

Verses from the Orthodox Jewish Bible (Hebrew and English together)

5 Thy chesed, Hashem, is in HaShomayim; and Thy emunah (faithfulness) reacheth unto the clouds.

6 Thy tzedakah is like the great mountains; Thy mishpatim are tehom rabbah (a great deep); Hashem, Thou preservest adam (man)

and behemah (beast).

7 How precious is Thy chesed, O Elohim! Therefore the Bnei Adam find refuge under the shadow of Thy wings.

8 They shall be abundantly satisfied with the abundance of Thy Beis [Hamikdash]; and Thou shalt give them to drink of Thy river

of delight.

9 For with Thee is the Makor Chayyim (fountain of life); in Thy Ohr shall we see ohr.

10 O continue Thy chesed unto them that know Thee; and Thy tzedakah to the yishrei lev (the ones upright of heart).

Hebrew

BHT transliteration

5 hashem behashamayim chasdecha emunatecha ad-shechakim.

6 tzidkatecha* keharrei-el mishpatecha tehom rabbah adam-uvehemah toshia' hashem.

7 mah-yakar chasdecha elohim uvenei adam betzel kenafeicha yechesaiun.

8 yirveyun middeshen beitecha venachal adaneicha tashkem.

9 ki-immecha mekor chaiyim be'orcha nir'eh-or.

10 meshoch chasdecha leyode'eicha vetzidkatecha leyishrei-lev.

20

The Hanukkah Festival the Festival of Lights

The victory of the Macabees over the Greeks under Antiochus a key informing event (164 BCE). This led to the

establishment of the commemorative festival Hannukah. The 25th of Kislev an 8 day feast (c. December). Lighting of the

Holy Menorah (lampstick with 7 lamps) with a miracle of oil that did not run out. Though Hanukkah is a Jewish feast,

the New Testament teaches that Jesus honored this feast with His attendance. John 10:22-23 states, And it was at

Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch.

Hanukkah means dedication. Its purpose was to rededicate the temple that had been used for the worship of false

gods. Antiochus had persecuted the Jews most bitterly and insulted the Holy Temple with malicious spite (174-164

BCE).

The great Jewish teacher Hillel, said that one candle should be lit each night until all of the candles were lit at the end of

the eight days. His argument was that we should be increasing in holiness and not decreasing.

According to Jewish tradition, the candles are placed in the Hanukkah candlestick (when facing it) from right to left.

However, the candles are lit from left to right. This way, the candles that are set in place last are lit first and the candles

that are set in place first are lit last. This reminds us of the saying of Jesus that the last shall be first, and the first last.

Each family is to place its Hanukkah candlestick so that it is visiblewhether in a window or in a special place near a

door. So, Jesus tells us not to our light under a bushel. We should put it on a candlestick and let it shine as a testimony to

all men. Also, each candle is to be lit right after sundown. As this world gets darker and darker, so we should be lights in

the world.

The Hanukkah menorah is purposely designed to be different from the temple menorah. The temple menorah has seven

lamps. The Hanukkah candlestick has eight (plus the ninth, which will be explained in the next paragraph). Also, it is

actually called the hanukkia in order to distinguish it from the holy menorah. It is like the temple menorah but it is not

to be confused with it.

Finally, the Hanukkah menorah has a ninth candle called the shamash which means servant. None of the eight

candles are ever to be used to light any of the other eight candles. All of them are to be lit from the ninth, or servant,

candle. God the Father calls Jesus Christ my servant, whom I have chosen. Jesus came not to be ministered unto but

to minister.

[quoted from notes by David Reagan from Learn the Bible from http://www.learnthebible.org/festival-of-lights.html]