{Disclaimer: these are my rough teaching notes I use in my Mishkan Katan weekly broadcasts. There will be "typos". Proceed at your own risk, lol.You can find all my Mishkan Katan video teachings on my YouTube channel: genahood2818 . Look on the playlist called Messianic LAMB TV Network.}
I hope that each of you have had a wonderful, meaningful Passover, FULB, First Fruits and Resurrection Day. If you are watching this broadcast in real time, we are about to finish up this 8-day festival of FULB tomorrow. Each year the biblical feasts have more and more depth of meaning for me. Are you counting the Omer? This year, I’m counting along with Rabbi Chaim Richman’s 2025 YouTube series on his Jerusalem Lights page.
In our study time today, we will continue on through our study of the Psalms by looking at Psalm 92. As background for this psalm (#3 of 11) attributed by David to Moses, the Jewish scholars are “young earth” people. That is, they believe that the earth was created almost 6000 years ago. By various calendars, depending on which one you follow, we are in year 5786 (rabbinical calendar used by most of Judaism today) or 5926 (Andrew Roth’s Eternal Torah Calendar), or somewhere in between. Regardless, we are approaching year 6000. The rabbis have taught for generations that, when we reach the year 6000, the spiritual development of mankind will reach its pinnacle because this present world will end. This is analogous to creation having been finished in six days; that’s one millennium per biblical “day”. Then, the seventh millennium will be a time of rest for God’s people as He will dwell among them. A day with the Lord is as a thousand years. (2 Peter 3:8)
There is a lot of overlap between this and the purely Christian theological teaching. Christians do not tend to date-set, as a general rule, based on the misapplied verse of “no one knows the day or the hour”, which is actually a reference to the festival of Rosh Hashanah, where the beginning of the festival was set by the spotting of the new moon. However, Christians similarly teach that when Jesus returns, He will rule on the earth for 1000 years. I tend to believe “both/and”.
Now, why am I bringing this up? We are supposed to be studying the Psalms today, right? Well, this psalm speaks of man’s bewilderment as he observes all the “unfairness” present in our world. In the 7th millennium, such inequities will be obliterated. It will be as if all the days are sabbaths. The sages refer to it as “the day which is completely sabbath”. For this reason, this psalm has been designated as the Song of the Day for the Sabbath, the 7th day of the week, as you may notice in your superscription in your Bible.
If you will recall two weeks ago, I mentioned that the tradition says Moses composed each of these 11 psalms, 90-100, for 11 of the tribes of Israel (leaving out Simeon, due to that tribe’s leadership in committing a great sin). This psalm, #3 in the series, is dedicated to the son of Jacob named Judah, who was also the ancestor of Yeshua. Judah was the son of Leah, Jacob’s unwanted first wife.
Verses 1-3 - -
(1) It is good to give thanks to Adonai
and sing praises to your name, ‘Elyon,
(2) to tell in the morning about your grace
and at night about your faithfulness,
(3) to the music of a ten-stringed [harp] and a lute,
with the melody sounding on a lyre.
The Hebrew word “l’hohdoht”, which is translated as “give thanks” or “to thank” can also be translated as “to confess”. Both are good, worthwhile actions, particularly on the sabbath. Notice that the name “Adonai”, “my masters”, is used here and then El Elyon, God Almighty, is used.
The Talmud says that, since Adam was created on the sixth day, then Eve, later in that day, the sin of the eating of the fruit of the forbidden tree happened late in the afternoon of that sixth day. When night began to fall, Adam had never seen anything like that and believed that his sin had plunged the world into utter darkness. The following morning was the 7th day, Shabbat. When Adam saw the new day dawning, he was filled with tremendous joy and hope. God’s faithfulness had brought Adam and Eve from darkness to light.
The ten-stringed harp referred to in verse 3 is the Hebrew word “asSOAR”. The Temple harp had 7 strings. It is said that in Messianic times, the harp will have 8 strings and that in the World to Come, it will have 10. So, this instrument is specifically designed to picture the Olam Haba, the World to Come. The “lyre” mentioned in this translation is the Hebrew word “nahVEL”. Some commentators have suggested these two instruments were combined into one instrument, whose beauty could not be surpassed. But, who really knows. Being a musician myself I’m interested to see and hear these instruments in the Olam Haba.
You know, I don’t think that we sing glad songs in praise of what God has done nearly often enough. In one translation the end of verse 4 says this, “at the works of your hands I will sing glad song.”
Here are verses 4 and 5 from the CJB, which is the translation I normally use in this study.
(4) For, Adonai, what you do makes me happy;
I take joy in what your hands have made.
(5) How great are your deeds, Adonai!
How very deep your thoughts!
These two verses are a contemplation appropriate for the 7th day, as that was the day Adonai had completed all His creative works and seen they were either “good” or “very good”. And to say Hashem’s thoughts are “very deep” is an understatement! His thoughts and His will are utterly beyond our grasp.
(6) Stupid people can’t know,
fools don’t understand,
(7) that when the wicked sprout like grass,
and all who do evil prosper,
it is so that they can be eternally destroyed,
(8) while you, Adonai, are exalted forever.
In another translation, “stupid people” is rendered as “boor”, someone who is completely ignorant of knowledge to the extent he or she resembles a beast. Interestingly, the Hebrew word that results in the English word “boor” is “bah-ahr”. They sound similar, don’t they? There are many Hebrew influences that found their way into the English language. The word translated “fool” is entirely different. Even a boor can be taught, if he or she is willing to learn. However, a fool is characterized as an intelligent, often brilliant, person, who has no desire to learn the things of God. He or she despises moral, ethical instruction from the word of God, because he does not want to give up his sinful ways of living. Some of these fools are highly moral people in some respects, because they are depending on their own standard of “morality” to “get them into heaven”. But, they are rebellious to the authority of God over their lives, rejecting His standards and His way.
The ArtScroll Tehillim series commentary, vol.2, p. 1150, had this to say about the fool:
“Whenever his studies or observations of nature lead the fool to a truth which will force him to recognize God’s binding authority, and to thus restrict his actions and deny himself pleasure, he seeks to distort this truth. The fool cleverly seeks out one detail which he claims makes no sense. He uses this bogus problem as a pretext to discredit the preponderance of evidence before him. The Psalmist brilliantly exposes this ruse, saying “nor can a fool understand this”, i.e., this one point which he claims is untenable. On the basis of this single question, the fool casts aspersion on everything. King Solomon disclosed this subterfuge in Proverbs 14:8, “the folly of the fools is in reality deceit.”
One such point the boor or fool fails to understand is why the wicked prosper. The sages say that the wicked will pay the price, if not in this world, then in the world to come. Therefore, every success a wicked person enjoys only brings him or her closer to eternal doom.
(9) For your enemies, Adonai,
your enemies will perish;
all evildoers will be scattered.
(10) But you have given me
the strength of a wild bull;
you anoint me with fresh olive oil.
(11) My eyes have gazed with pleasure on my enemies’ ruin,
my ears have delighted in the fall of my foes.
Verse 9 has a repetition. In the original Hebrew, it says, “Behold, your enemies Hashem, behold! Your enemies shall perish. The Hebrew word for “Behold” is Hinei, and it occurs twice in this verse. Why? Radak says the repetition strengthens the credibility of the prophecy. Ibn Yachya says the first Behold refers to those who have openly spoken against Hashem and the second Behold refers to those who have kept their lips closed, but have silently plotted against Him. Chazah Zion says that it refers to the enemies who destroyed the First Temple and also the enemies who destroyed the Second one. I tend to agree with Radak.
The Hebrew translated as “wild bull”in verse 10 is the word “re’aim”. It has been translated various ways: ox, bison, buffalo, unicorn, and even reindeer! It’s an animal which has majestic horns as its most distinctive feature. In the Bible, horns, like an animal’s horns, are symbols of authority, pride and strength. In Deut. 33:17, we read “the horns of the re’aim are his horns, with them he will gore the nations. And, referring to the Exodus in Numbers 23:22, “God has brought them out of Egypt. He has exhibited the strength of the re’aim.
Verse 11 reminds me of some of the social media posts from Israelis, as they have reported on the deaths of higher-ups in the IRGC and Hezbollah and Hamas. Some might think that such rejoicing is in bad taste, but some living safely in America don’t have rockets raining down on them at all hours of the day and night either.
(12) The righteous will flourish like a palm tree,
they will grow like a cedar in the L’vanon.
(13) Planted in the house of Adonai,
they will flourish in the courtyards of our God.
(14) Even in old age they will be vigorous,
still full of sap, still bearing fruit,
(15) proclaiming that Adonai is upright,
my Rock, in whom there is no wrong.
Verse 12 is yet another place where the righteous are likened to a flourishing tree. We have also seen this in Psalm 1, among others. By contrast, in verse 7, the wicked are depicted as withering grass. Why would palm trees and cedar trees be used for this illustration? Both the palm and the cedar represent virtue and uprightness. Here’s why:
First of all, every part of the palm tree has a useful function. The fruits of it are eaten. The leaves have been used by ancient people to make thatched roofs. Its wood is good for construction, because it is free from knots and grows very straight.
Cedar wood is very strong and resistant to insects as well. This makes the wood a great one for furniture and utensils. If you cut down a cedar tree, but don’t take steps to kill the stump, a new tree will eventually spring out of it. So, cedar is good about reproducing itself. Together, these two types of trees paint an accurate picture of the righteous person, who resembles the best features of each.
Why the reference to God’s “courtyards” in verse 13? Because in the poetry of Scripture, the dwelling place of the righteous is in the courtyards of God. A courtyard is sort of an outdoor anteroom to a majestic structure. Most of our homes today do not have courtyards. But, today, here on earth, we who belong to Hashem through His Son the Mashiach, we dwell in God’s courtyards, with our spiritual roots deeply planted in Him. When we leave this world, we will leave the courtyards and then truly enter into His presence, into His celestial house.
But, before we do cross over into eternity, look at verse 14. Have you known older people who were “still full of sap, still bearing fruit”? Isn’t that how all of us servants of the living God long to be, as long as God leaves us here to serve Him? There is interesting commentary about this verse.
Radak comments that this verse describes the 7th millennium, the Messianic Age when Messiah will rule on the earth. Isaiah wrote in 65:20, speaking of that era, that if someone dies at the age of 100 people will say that that person “died young.” Won’t that be something? Do you believe that humans will live longer in the Messanic Age? I do! In those 1000 years, those who knew the Lord in life will have their eternal, immortal bodies and will be His administrators and justices. In that way we will “rule and reign” with Him. However, additionally, human people will enter that age as humans. They will reproduce and their children will also reproduce, replenishing the earth over those ten hundreds of years. And, those humans will live long lifespans, as Isaiah predicted. They will still die, after living long lives, but in old age their strength will not diminish. That’s the way Moses died, you know. He remained strong and vigorous until the end, strong enough to climb alone up the mountain of Nebo, in Moav, upon which he died, and upon which God buried him, as recorded in Deuteronomy 32:48-50 and 34:5-7.
The Rambam says that as a wise person ages, his body grows weaker with age, but he ignores its desires all the more, and in so doing his mind and soul improve. Again, look at Moses, who spent 40 years smack dab in the middle of his 120 years as a Midianite shepherd. Such a long hiatus after being thrust out of Egypt’s royal family! After that 40 years, Hashem commissioned him to lead the Hebrew nation out of slavery, out of bondage, and think of it! Moses was 80 years old at the time! Still youthful and full of vigor.
As I said, interesting commentary on verse 14.
Well, we are about finished with this psalm. There is one more interesting thing I’d like you to notice, and that is in the last verse. The Hebrew word translated as “wrong” here is aveLAHtah, but it is written without the vav, which is the letter that makes the “v” sound in the word. The sages say, though, that still the two forms of the word are equivalent, as this same deficient spelling is found in Job 5:16, where it reads “and wrongdoing shut its mouth”. The sages interpret this to mean that although at times Hashem’s judgments can appear wrong and unfair, they are never so. Even in the severest of trials He has been and will always be the Rock of the righteous, and all His ways are true, right and fair.
Jewish tradition, as revealed in the Sefer Chassidim, says that both Moses and David died on the Sabbath. Moses, of course, wrote the first five books of the Bible, the Torah, and then David wrote and compiled the psalms to strengthen the believer’s faith in the Torah. Both of these extraordinary men excelled in their deeds because they fully believed that Hashem’s judgment is completely righteous and fair.
Allright, we are at about the halfway point in our study this morning. Now, let’s move on to Psalm 93, which corresponds, the sages say, to the tribe of Binyamin, or Benjamin, in English. Scholars say that this association is because the city of Jerusalem, the location of the Temple, is and was in the territory of land assigned by Joshua to the tribe of Benjamin. Indeed, if you go back and read Moses’ farewell blessing to this thrive in Deut. 33:12, this seems to line up thematically. If you are looking at the psalm in your copy of the Scriptures, you can see that it is a very short one. The main thematic elements are about Hashem’s majesty, His throne and His House, that sacred dwelling place of Hashem on earth.
The sage Rashi said that this psalm, a direct continuation of Psalm 92, refers to the Messianic Era, a time in which people will declare about Hashem that He is just (as Psalm 92 emphasized) and that he will be robed in grandeur. This psalm is designated as the Song of the Day for the 6th day of the week, Friday, because it is said that after He completed His work, He donned His sabbath finery, which was the beauty and grandeur of His creation, as the footsteps of the Sabbath begin to be heard. And, truly, we who live today, see only a poor imitation of what original creation was like. The deleterious effects of sin have slowly, over the millennia, deteriorated and eroded away some of that pristine, perfect beauty. We will not see the like of it again until the Olam Haba, according to the Scriptures. Let’s begin by reading this psalm together in its entirety.
93 Adonai is king, robed in majesty;
Adonai is robed, girded with strength;
The world is well established;
it cannot be moved.
2 Your throne was established long ago;
you have existed forever.
3 Adonai, the deep is raising up,
the deep is raising up its voice,
the deep is raising its crashing waves.
4 More than the sound of rushing waters
or the mighty breakers of the sea,
Adonai on high is mighty.
5 Your instructions are very sure;
holiness befits your house,
Adonai, for all time to come.
In verse one, the character trait translated here as “majesty” or elsewhere as “grandeur” is actually the Hebrew word for “arrogance”. In people, arrogance is a sin, because we are all grossly imperfect creatures. Our arrogance is tremendously out-of-place. The arrogant person is a rebel who defies God’s sovereignty, as well as a person who steals the royal robes of God which belong to God alone. For Hashem, however, He in His perfection can be as arrogant, as prideful, as He wants, because He is entitled to claim that. Does that make sense? The Midrash Shocher Tov says that every talent and skill is a gift of God, and that therefore Hashem Himself certain deserves to be robed in pride, because all forces for good owe their existence to Him, while He is dependent upon nothing and no one.
The latter part of that verse emphasizes that Hashem is not going to allow the world to descend into total chaos. Like stated here, the book of Revelation emphasizes that the world will never be moved until Hashem Himself destroys it with fire, just before introducing the New Heavens and the New Earth, which will come down from Heaven (Rev. 21:1-2).
Verse 2 - - as Radak says, Hashem’s existence pre-dates the dawn of time at Creation, because He is eternal. No matter how much of God’s greatness we think we understand, we can only grasp a small fraction of His infinite, eternal greatness, which transcends time and space.
Verse 3 - - Waters, especially the waters of the deep, are often in the Bible used to describe the enemies of the Lord and the Lord’s people. For example, Isaiah 8:7 says, "Now, therefore, behold my Lord raises up against them the waters of the river, powerful and abundant the king of Assyria and his splendor, and he shall overflow all his channels and overwhelm all his banks.” This overflowing is referring to Assyria’s utter conquest of the 10 Northern tribes around 720 BCE.
Verse 4 - - But, by contrast, such turbulent waters are no match for El Elyon, the Almighty. Another translation, the one in the Tehillim series by Art Scroll, p. 1161, puts it like this: “More than the roars of many waters, mightier than the waves of the sea - - You are mighty on High, Hashem.
There is a historical tale that the Roman Emperor Hadrian was curious about the depths of the sea and that in order to fathom them, he lowered longer and longer ropes deeper and deeper into the sea. At another time, Hadrian tried to determine how the deep waters praise Hashem. So, he put men into glass chests and lowered the chests into the ocean. The encapsulated divers came up to report that they had heard the waters of the ocean sing the praise of the Holy One, Blessed be He.
In that day of this psalm’s writing, Hashem WAS “mighty on high”, and He still is, of course. But, since that Shavuot just 50 days after the Passover when Yeshua died, was buried and was raised, He has been “mighty in us”, mighty in His children, because He has imparted to us His Ruach HaKodesh, His Holy Spirit. And, in the last age of this current Earth, the 7th millennium, He will be also be mighty here on earth below.
Verse 5 - - A translation of this verse more directly from the Hebrew says this, “Your testimonies are exceedingly trustworthy about your House, the Sacred Dwelling, O Hashem, may it be for lengthy days. Hashem has promised that the Temple will be rebuilt, and we can certainly trust that this will come to pass. It has even been theorized that this current war with Iran will give an opportunity for some stray bomb to “take out” the Dome of the Rock and/or the Al Aksa mosque, which currrently reside in Jerusalem on the Temple Mount, believed by most scholars to be the place the ancient Temples of Hashem were constructed. Whether this long-shot prediction (if you’ll pardon the pun) about HOW it comes about materializes or not, we can certainly “take to the bank” that the 3rd Temple WILL be rebuilt according to God’s timetable.
And, the psalm ends with a plea that, when that time comes, that this Temple will stand “for lengthy days”. According to the book of Revelation, however, although that 3rd Temple will be built just before the Time of Jacob’s Trouble, it will NOT stand for lengthy days. It will likely be destroyed in the last battles, in order to make way for Ezekiel’s Temple, which will be the grandest of them all, and which will be Yeshua’s Millennial Temple. If you study the book of Ezekiel, you find that the descriptions of this Temple are so grand that such a structure and complex would not even fit on the current Temple Mount. It would be much too large! Something like an earthquake is going to have occur in order to make this Ezekiel’s Temple, this millennial Temple a physical, geographical reality.
Next in our Mosaic lineup is Psalm 94, fifth in this group and the psalm attributed to the tribe of Gad. I did not remember this, if I ever knew it, but who was one of the most famous men to arise from the tribe of Gad? Elijah, the prophet! Eliyahu HaNavi! That’s according to some sources such as the Midrash Shocher Tov and the Talmud. As we just celebrated at Passover, the return of Eliyahu HaHavi will herald the return of the Mashiach, and the opening of the Messianic Era, the 7th millennium. At any rate, Gad is one of those tribes you don’t hear about a lot. This group of Israelites was renowned for its military exploits, fulfilling the blessing bestowed by Jacob on his son, Gad in Genesis 49:19. Similarly, in Deut. 33:20, Moses said in blessing this tribe: “He dwells like a lion, and tears off the arm of the enemy with the crown of the head.”
In Rosh HaShanah 31a, the Talmud designates Psalm 94 as the psalm for the fourth day of the week. The reason for this designation is that it was on the fourth day of Creation that the sun and the moon were created. One day, Hashem will punish decisively those idolatrous peoples who worshipped these celestial bodies, instead of worshipping the One who created them all. Radak the sage says that Moses must have composed this prayer to bring that day of Messianic redemption and retribution upon the idolaters closer.
Note how the psalm begins with calling Hashem a god of righteous vengeance and asking Him to show Himself, to arise, so to speak and to execute judgment upon the haughty.
Here in this verse, you have the descriptor “God of vengeance” twice, with the Tetragrammaton name of God in between the two. Why is it phrased like this? There’s a Jewish parable that offers this explanation.
There was once a great parade, at which the local monarch was displaying his power and glory. A little boy, a ragged street urchin, had no idea who this king was and, thinking he was a clown, threw a rock at him. The rock knocked off the king’s royal crown. Instead of reacting in anger and ordering the boy to be punished severely, the king had him brought to the palace, where the boy was cleaned up given the finest food, clothing, shelter and education. After a while this now young prince realized just whom he had wronged. “Royal sire,” he exclaimed, “Now I understand who you really are and I understand your exalted majesty! Indeed, I deserve to die a thousand deaths for the terrible insult I did you.!”
“Enough!”, said the king. “The mental anguish you now experience is sufficient vengeance for your crime.”
A sinner sins because he or she is ignorant of who God actually is. The greatest vengeance for God is to reveal Himself to the sinner in all His sovereignty and majesty, showing the full extent of His Divine glory, embodied in these two sacred names in verse 1. In so doing, the sinner will realize that he has committed the unthinkable and will suffer great anguish.
Verse 2 here echoes Isaiah 33:10, which says, “Now I shall be exalted, now I shall arise! At that time God will rise to render recompense to destroy the haughty.”
Verse 3 speaks of how weary the righteous ones are with the antics of the wicked, who exult in their evil and wickedness.
In verse 4 we see one of the chief hallmarks of wicked people. They freely speak malicious falsehoods, working all kinds of iniquity, while glorifying themselves. One of these falsehoods is that Hashem is no longer relevant to our modern situations, that He is ancient and impotent.
Let’s read verses 1-6:
94 God of vengeance, Adonai!
God of vengeance, appear!
2 Assert yourself as judge of the earth!
Pay back the proud as they deserve!
3 How long are the wicked, Adonai,
how long are the wicked to triumph?
4 They pour out insolent words,
they go on bragging, all these evildoers.
5 They crush your people, Adonai,
they oppress your heritage.
6 They kill widows and strangers
and murder the fatherless.
Verses 5 and 6 emphasize the wicked ones’ lack of care for the weak. Historically, widows and orphans have been the weakest members of societies. These verses remind me of how the country of Iran is currently waging war. They are using inhumane weapons, which they are firing into heavily civilian areas, intending to inflict as many casualties among the unarmed as possible. By contrast, the USA and Israel are focusing their attacks on military targets and infrastructures. When they do make a targeted strike in a residential area, it is a precise hit on one apartment or home, in order to eliminate one higher-up in either the IRGC, Hezbollah, ISIS or Hamas. Furthermore, Israel particularly will warn residential areas that they are on the way and that the citizens need to escape with their lives in advance of the military onslaught. Israel and the USA are currently practicing the most humane methods of war in the history of the world. But, godless, demon-fueled people do not care to take such pains with other people’s lives. They don’t care how much they crush people. The word stranger in this verse, Hebrew “ger”, is often used to indicate a Gentile convert to Judaism. But, it can also mean a Jew who has relocated to a new place, away from relatives and/or close friends, making themselves more vulnerable to all types of dangers and threats.
Let’s examine verses 7 through 11:
7 They say, “Yah isn’t looking;
the God of Ya‘akov won’t notice.”
8 Take notice, yourselves, you boors among the people!
You fools, when will you understand?
9 Will the one who planted the ear not hear?
Will the one who formed the eye not see?
10 Will the one who disciplines nations not correct them?
Will the teacher of humanity not know?
11 Adonai understands that people’s thoughts
are merely a puff of wind.
Story of “Brent Gone”.
Not to say my toddler brother was wicked, but the wicked are like that! They think they will never be held accountable for their wickedness! But, as Eliyahu Rabbah 18 says, “He searches out the most remote places with His candlelight and uncovers them.”
The Torah makes distinctions between a robber and a burglar. A robber is required to pay back only what he stole, whereas a burglar is required to pay back double. When his Yeshiva students asked Rabbi YOchanan ben Zakkai about this, he replied, “The robber openly access his victims. He fears no one, neither man nor God. But, the burglar doesn’t dare to rob openly; he sneaks into homes when no one is looking. Thus, he shows that he has more fear of man than of God. In effect, the burglar claims that God is blind to human crime.”
The sages make distinction between the titles “God of Israel” and “God of Jacob.” The former conveys more greatness and authority (Gen. 32:29) than the latter. Gentiles associate Hashem with the latter title, God of Jacob, a name they believe is tainted by Jacob’s crookedness and treachery. In defaming Hashem in this manner, they delude themselves that He neither sees nor understand the crimes of man. They are so sadly mistaken.
By contrast, how happy is the man whom Yahweh corrects, and whom He teaches from His Torah!, as verse 12 says. Studying God’s word gives those who do so rest from evil days, days of trouble. I certainly believe that, and I hope you also find it to be so. Well, we will read the last verses of this psalm and “call it a day”, as we are out of time for our teaching segment this week.
12 How happy the man whom you correct, Yah,
whom you teach from your Torah,
13 giving him respite from days of trouble,
till a pit is dug for the wicked!
14 For Adonai will not desert his people,
he will not abandon his heritage.
15 Justice will once again become righteous,
and all the upright in heart will follow it.
16 Who will champion my cause against the wicked?
Who will stand up for me against evildoers?
17 If Adonai hadn’t helped me,
I would soon have dwelt in the land of silence.
18 When I said, “My foot is slipping!”
your grace, Adonai, supported me.
19 When my cares within me are many,
your comforts cheer me up.
20 Can unjust judges be allied with you,
those producing wrong in the name of law?
21 They band together against the righteous
and condemn the innocent to death.
22 But Adonai has become my stronghold,
my God is my rock of refuge.
23 But he repays them as their guilt deserves;
he will cut them off with their own evil;
Adonai our God will cut them off.
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