Exegetical and Hermeneutical Commentary of Psalms 90:8
Thou hast set our iniquities before thee, our secret [sins] in the light of thy countenance.
8. Instead of ‘hiding His face’ from their sins He sets them all before Him, and drags them all to light. Elsewhere ‘the light of God’s countenance’ denotes His favour; here a slightly different word, lit. the luminary of Thy face, is used to denote His Presence as a searching light from which nothing can be hid. Our secret [ sin ] is rather the inward sin of the heart unseen by man but known to God (Psa 44:21, a cognate word), than sin of which the sinner is himself unconscious (Psa 19:12), though this may be included.
Fuente: The Cambridge Bible for Schools and Colleges
Thou hast set our iniquities before thee – Thou hast arrayed them, or brought them forth to view, as a reason in thy mind for cutting us down. Death may be regarded as proof that God has brought before his mind the evidence of mans guilt, and has passed sentence accordingly. The fact of death at all; the fact that anyone of the race dies; the fact that human life has been made so brief, is to be explained on the supposition that God has arrayed before his own mind the reality of human depravity, and has adopted this as an illustration of his sense of the evil of guilt.
Our secret sins – literally, our secret; or, that which was concealed or unknown. This may refer to the secret or hidden things of our lives, or to what has been concealed in our own bosoms; and the meaning may be, that God has judged in the case not by external appearances, or by what is seen by the world, but by what he has seen in the heart, and that he deals with us according to our real character. The reference is, indeed, to sin, but sin as concealed, hidden, forgotten; the sin of the heart; the sin which we have endeavored to hide from the world; the sin which has passed away from our own recollection.
In the light of thy countenance – Directly before thee; in full view; so that thou canst see them all. In accordance with these, thou judgest man, and hence, his death.
Fuente: Albert Barnes’ Notes on the Bible
Psa 90:8
Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance.
Sin estimated by the light of heaven
God and men view objects through a very different medium, and are placed with respect to them in very different situations. God is present with every object; He views it as near, and therefore sees its real magnitude. But many objects, especially those of a religious nature, are seen by us at a distance, and of course appear to us smaller than they really are. God sees all objects just as they are; but we see them through a deceitful medium, which ignorance, prejudice and self-love place between them and us. If you are willing to see your sins in their true colours; if you would rightly estimate their number, magnitude and criminality, bring them into the hallowed place, where nothing is seen but the whiteness of unsullied purity, and the splendours of uncreated glory; where the sun itself would appear only as a dark spot, and there, in the midst of this circle of seraphic intelligences, with the infinite God pouring all the light of His countenance round you, review your lives, contemplate your offences, and see how they appear.
I. Bring forward our iniquities, that is, our more gross and open sins, and see how they appear in the light of Gods countenance. Have any of you been guilty of impious, profane, passionate, or indecent, corrupting language? How does such language sound in heaven? in the ears of angels, in the ears of that God, who gave us our tongues for noble purposes? Have any of you been guilty of uttering what is untrue? If so, bring forward all the falsehoods, all the deceitful expressions, which you have ever uttered, and see how they appear in the presence of the God of truth. Have any of you been guilty, either at home, or in foreign countries, of perjury, or false swearing? If so, you may here see the awful Being whom you mocked, by calling Him to witness the truth of a known deliberate lie. And how, think you, such conduct appears in His eyes? Have any of you been guilty of fraud, injustice, or dishonesty? If so, bring forward your dishonest gains; hold out the hands which are polluted by them, and see how they look in heaven, in the presence of that God, who has said, Let no man overreach or defraud his brother in any matter; for the Lord is the avenger of all such.
II. Bring our hearts into heaven, and there, laying them open to view, see how they will appear in that world of unclouded light, and unsullied purity. Surely, if all the evil thoughts and wrong feelings which have passed in countless numbers through either of our hearts, were poured out in heaven, angels would stand aghast at the sight, and all their benevolence would scarcely prevent them from exclaiming in holy indignation, Away with him to the abode of his kindred spirits in the abyss! To the omniscient God alone would the sight not be surprising.
III. Take a similar view of our sins of omission. Our whole lives present one unbroken series of duties neglected, of favours not acknowledged. And, oh, how do they appear, when we review them in the light of Gods countenance! But the duties which we owe to God are not the only duties which we are required, and which we have neglected to perform. His law also requires us to love our neighbour as ourselves. And this general command virtually includes a great number of subordinate precepts; precepts which prescribe the duties of the various relations that subsist between us and our fellow-creatures. And how far have we obeyed these precepts? Oh, how much more might we have done than we actually have done, to promote the temporal and eternal happiness of all with whom we are connected! Nor do our sins of omission end here. There is another Being whom we are under infinite obligations to love, and praise, and serve with supreme affection. This Being is the Lord Jesus Christ, considered as our Redeemer and Saviour who has bought us with His own blood. We are required to feel that we are not our own, but His; to prefer Him to every earthly object. Every moment, then, in which we neglected to obey these commands, we were guilty of a new sin of omission. (E. Payson, D.D.)
All sin committed under the eye of God
I. Sin is inward and outward lawlessness. It is disloyalty in heart and life. A black and bitter thing leading to black and bitter consequences.
II. Men commonly attempt to conceal their sin.
1. From themselves–and will hardly admit that some evil deeds are sins under their peculiar circumstances.
2. From society generally.
3. From God Himself, who sees and knows their sins in all their enormity and aggravated character.
III. In attempting to conceal their sins men are doomed to complete failure. They are already before Thee–even our secret sins in the light of Thy countenance.
1. It is so with all our personal sins.
2. With family sins.
3. With Church sins.
4. With national sins.
IV. To attempt to hide sin is to commit further and deeper sin.
1. Against ourselves–deeply injuring our moral nature.
2. Against our fellows–lowering the moral tone of society.
3. Against God–who is increasingly wronged and outraged.
V. Men ought to acknowledge their sin. Private sin. Public sin. All sin of every kind and character should be penitently confessed to God. Thou hast, etc.
VI. God has a complete knowledge of all sin committed against Him. It is in the very light of His countenance.
1. We have only a partial knowledge of sin,–in ourselves, in our friends, in society generally.
2. We have dim and imperfect conceptions of sin at best; for human lights are always changing, but God sees sin in itself and in the light of His own countenance, which never disguises evil.
3. We cannot prevent God seeing and knowing our sin. He Himself places it before His own eyes in all its nakedness and reality. What, therefore, must be the ultimate shame and misery of those who persist in sin? Therefore repent and believe the Gospel. (W. Unsworth.)
Secret things brought to light
If you were to take this church, as it is in ordinary daylight, and seek to inspect the secret impurities with which its atmosphere abounds, your sight would be unable to detect them. It would be the same if in broad daylight you were to examine the cleanest drawing-room in the cleanest house in this city; the sight would detect no uncleanliness in its atmosphere, it would appear perfectly pure. But now let a bright ray of sunlight stream through the church or through the drawing-room. Look into the beam! What do you see? Why, a new world: a multitude of motes, innumerable particles of dust, vast quantities of impure matter all floating about in the atmosphere which seemed so clean! In the broad, common light they lay concealed, but in the bright, sunny beam the secret things are discovered, and live and move before our gaze. Are there any secret things in our worship which need to be revealed? Do we worship in the light of Gods countenance, or in the light of mere tradition and custom? What more sweet and beautiful than the bringing of a gift to place upon Gods altar! It seems so spiritually pure and sound. We often regard it as a sign of moral and spiritual health. But worship is not so superficial a thing that it can be so superficially judged. Worship which may pass muster in a worldly light reveals its impurities in a more searching spiritual light. Every worshipper who passes into the light of Gods countenance is met by this bold challenge, Has thy brother aught against thee? and that is a challenge which searches us through and through. First, be reconciled to thy brother. Our secret relationships are held up in vivid clearness before us, and their rectification is an essential condition in all acceptable worship. Now let us pass from our worship to our social fellowship. Look at the dim, thick light in which social life is lived. The darkness is sufficiently tempered to enable us to detect prominent crimes, presumptuous sins–outrage, murder, and obtrusive forms of lust. But in this dim, thick light how much can be concealed, how many deformities, how many crooked dispositions, how many perverse purposes, how many malicious designs, how many revengeful spirits! Social life is poor because social light is dim. If we water a stronger social life we must have an intenser light, in which secret uncleanness will rise up to be judged. Here is a ray from Gods countenance (Mat 5:39). Flash that through social life, let that light play on our relationships; would any horrible crookedness be revealed? It is not a business motto. It is not a social maxim. Here is rather the maxim of the world, Pay a man back in his own coin. A man can do that and not violate the current standard of social morality. He may do it and yet live up to social light. But if such action will satisfy society, it does not satisfy God. Pay a man back in his own coin! That is not how the great God pays us! (Psa 103:10). That was not the way of Christ (1Pe 2:23). That was not Pauls way (1Co 4:12). The Lord purposes for us a clean, sweet, wholesome, social life, free from all secret foulnesses, and we can only obtain it by permitting the light of His countenance to fall upon us, and bringing our life into conformity with its great requirements. There is a bright side to all this, and I want to close with a gentle and encouraging word. The light which thus brings into prominence the secret sins also brings into prominence the secret virtue. The good Lord takes the candle and sweeps the house, not just to find the dust, but find the piece of silver! No bit of silver is lost. Every bit of secret goodness is seen in the light of His countenance. (J. H. Jowett, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Thou hast set our iniquities before thee] Every one of our transgressions is set before thee; noted and minuted down in thy awful register!
Our secret sins] Those committed in darkness and privacy are easily discovered by thee, being shown by the splendours of thy face shining upon them. Thus we light a candle, and bring it into a dark place to discover its contents. O, what can be hidden from the all-seeing eye of God? Darkness is no darkness to him; wherever he comes there is a profusion of light-for God is light!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou dost not now cover, or blot out, or pass by our sins, as thou hast usually done to thy people; but thou dost diligently search them out, and accurately observe them, as a severe but righteous Judge, and art now calling us to an account for them.
Our secret sins thou dost not only punish us for our notorious and scandalous sins, which thine honour may seem to oblige thee to do, but even for our secret lusts, the murmuring, and unbelief, and apostacy, and idolatry of our hearts; which though hid from the eyes of men, thou hast set before thine eyes, and brought them to light by thy judgments.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Thou hast set our sins before thee,…. The cause of all trouble, consumption, and death; these are before the Lord, as the evidence, according to which he as a righteous Judge proceeds; this is opposed to the pardon of sin, which is expressed by a casting it behind his back, Isa 38:17,
our secret sins in the light of thy countenance; the Targum and Jarchi interpret it of the sins of youth; the word is in the singular number, and may be rendered, “our secret sin” f; which has led some to think of original sin, which is hidden from, and not taken notice of by, the greatest part of the world, though it is the source and spring of all sin. It is not unusual for the singular to be put for the plural, and may intend all such sins as are secretly committed, and not known by other men, and such as are unobserved by men themselves; as the evil thoughts of their hearts, the foolish words of their mouths, and many infirmities of life, that are not taken notice of as sins: these are all known to God, and will be brought to light and into judgment by him, and will be set in “the light of his countenance”; which denotes not a gracious forgiveness of them, but his clear and distinct knowledge of them, and what a full evidence they give against men, to their condemnation and death; and intends not only a future, but the present view the Lord has of them, and his dealings with men in life, and at death, according to them.
f “mostrum absconditum”, Montanus; “sive occultum”, Vatablus, Muis, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
8 Thou hast set our iniquities before thee. To show that by this complaint he is far from intending to murmur against God, he asserts that the Divine anger, however terrible it had been, was just, inasmuch as the people had provoked it by their iniquities; for those who, when stricken by the Divine hand, are not brought to genuine humiliation, harden themselves more and more. The true way to profit, and also to subdue our pride, is to feel that He is a righteous judge. Accordingly Moses, after having briefly taught that men by nature vanish away like smoke, gathers from thence that it is not to be wondered at if God exanimates and consumes those whom he pursues with his wrath. The manner of the expression by which God is described as showing the tokens of his anger is to be observed — he sets the iniquities of men before his eyes Hence it follows, that whatever intermission of punishment we experience ought in justice to be ascribed to the forbearance of. God, who buries our sins that he may spare us. The word עלומים, alumim, which I have rendered our secret sins, is translated by some, our youth; (567) as if Moses had said that the faults committed in youth are brought to remembrance. But this is too forced, and inconsistent with the scope of the passage; for it would destroy the contrast between secret sins and the light of God’s countenance, by which Moses intimates that men hide themselves in darkness, and wrap themselves in many deceits, so long as God does not shine upon them with the light of his judgment; whereas, when he draws them back from their subterfuges, by which they endeavor to escape from him, and sets before his eyes the sins which they hide by hypocrisy, being subdued by fear and dread, they are brought sincerely to humble themselves before him.
(567) “In the Indies,” says Sir John Chardin, “the parts of the night are made known, as well by instruments (of music,) in great cities, as by the rounds of the watchmen, who, with cries and small drums, give notice that a fourth part of the night is passed. Now, as these cries awaked those who had slept all that quarter part of the night, it appeared to them but as a moment.” — Harmer ’ s Observations, volume 1, page 333. If this psalm was the production of Moses, it is observable that night watches were in use in his time.
Fuente: Calvin’s Complete Commentary
SECRET SINS
Psa 90:8
THERE may be in my subject that which might excite prurient curiosity, and cause some to expect a discourse upon the vices that result from a disregard of the seventh commandment, Thou shalt not commit adultery. But while it is not my purpose to pass those sins in silence, neither do I intend to address all my remarks to their discussion. The subject is broader than any one sin broader than the violations of any one law, and I want to treat it frankly and fairly.
This psalm is supposed to be a prayer of that most wonderful manMoses. Some people think David wrote all of the Psalms; but if you will look at the heads of chapters you will see that scholars do not so consider. It is thought to be Moses the meek man, the man of clean moral character, that makes this prayer. And there is no one here tonight, man, woman or child, Christian or unbeliever, but has good reason to say with the text, Thou hast set our iniquities before Thee; our secret sins in the light of Thy countenance. None of us is so angelic as to be without iniquity; and if any man denies having secret sins, keep your eye on him and your hand on your pocket-book. First of all, let us think of:
SOME SINS COMMONLY COMMITTED IN SECRET
All sin is worthy of shame. But men do not feel mortified by all forms of immorality, or blush in the commission of all kinds of iniquity. There are sins of the tongue in tattling, and in profanity; sins of the eyes in looking on the forbidden; sins of the hand in helping Satan; sins of the heart in hungering for gold, or selfish good, that men commit in open day under the eyes of their fellows, and feel no disposition to shame. And then there are other sins that seek the night as the owl does; darkness as does vermin; and men who commit them try to make sure that they are alone or undetected.
Such sins as involve moral dishonesty are so committed. The liar is always trying to cover up his track, striving to make his tales hang together, and to blind the eyes of his onlooker. The defrauder is always working on his accounts at night, to effect, if possible, a balance in unbalanced books, or gloss over pretensions and make them appear good. The gambler prefers a small room in the rear, and above the third floor for his work; and bolts and bells to ward and warn him against the approach of honest men or officers. The thief lurks in dark corners, deep shadows, or the crowd, and seeks his victim under cover of moral or physical darkness, or both. The boodler only sells out for cash in hand, and sees to it that no third parties are present, and no papers pass hands. Secret! Secret! They loved darkness rather than light, because their deeds were evil.
Sins that tend to unman and unmake us are committed after much the same manner. The so-called temperate man usually takes his toddy when the neighbors arent in; when the children are abed, or out of the room, and often when the wifes back is turned. The woman who is going the way of the morphine habit is positively ingenious in her methods of concealment; while the harlot has her windows heavily curtained and double bolts upon her doors, and her paramour comes under the cover of night, or with face disguised!
It was after midnight that I was going home. Across the street was the open stairway, leading to the rooms of the strange woman. Two young men sneaked up to the steps, and casting glances up and down the street to see if any acquaintance were near, started up the way that inclineth unto death. I have regretted that I didnt cry after them, Look up! Thy God seest thee!
Such sins love secrecy, darkness, disguise. Joseph Clark, that wonderful missionary to the Congo, said in a letter of some years ago that it was difficult sometimes to get the natives to appreciate his ideas of God. On one occasion he had said to them, God sees us in the darkness as in the light. The natives answered, God sees us not in the darkness as in the light. When Mr. Clark affirmed his statement that God did see in darkness, they smiled incredulously and said, At night it is very dark in our houses. Such incredulity is not confined to Africa and heathen thought. All about us are men living in secret sins, and saying in their heart as Achan did of the Babylonish garment and the gold wedge, They are covered! No eye sees them. They are hid with me But our text affirms the truth.
Thou hast set our iniquities before Thee, our SECRET sins in the light of Thy countenance.
THE SECRET SINS GOD WILL SURELY SEE
Whatever other faults might escape the omniscient eye, secret sins will never. What a man thinks to conceal, God purposes to bring abroad. Job says, The thing that is hid bringeth He forth to light. And Christ once affirmed, There is nothing hid, which shall not be manifested; neither was any thing kept secret; but that it should come abroad That which ye have spoken in the ear in closets shall be proclaimed upon the house tops. Gods eye not only sweeps the universe, but His vision penetrates to the deepest recesses of earth, to the most exclusive privacies of the mind and heart. Cover up your tracks as you please; draw your curtains as close as you can; bolt, lock and chain your doors; dig your underground channels and caves, and Holmes-like, work there if you will; but, be assured that God sees.
One summer two young men from Morgan Park Academy, at my assembly, had on exhibition the Roetgen rays. The darker the room the better the penetration of that wonderful light. In it I saw through a pocket-book, and told everything it contained; in those rays a key was placed back of a book as thick as my Bible, but still I could see it through lids and leaf. Then a block of wood five inches thick, was laid over a knife, and lo, through all that close-fibered, solid-grained piece the knife plainly appeared. In its light I saw the bones in my own hand, and got some idea of what sort of a cadaver Id make.
In reflecting upon it afterward I said, If, in the light of electric X-rays, nothing can be hidden, who can hope to cover himself or his sins when the rays of Gods face are upon him, and the open eye of God is searching him? No wonder the Scriptures say, Be sure your sin will find you out There is no escape from His eye who judges sin. The experience of criminals is always furnishing fresh illustrations of the futility of the effort to hide a wrong. Abels blood may be under the sod, but it will cry until heard in heaven. Uriah may seem to be only an unfortunate victim of fierce combat, but the prophet will come with his charge. Thou art the man. Saul may keep his stolen sheep and cattle out of sight, but Samuel hears their lowing! Hoods poem, The Dream of Eugene Aram, is a powerful putting of this thought. Aram had murdered his man, and cast him into the deepest, blackest and most sluggish stream, and supposed no mortal would know. The next morning, he visited the scene of his crime.
And sought the black, accursed pool
With a wild misgiving eye;
And he saw the dead in the river bed,
For the faithless stream was dry.
Next he hid the corpse in the woods, but a wind swept its leaves and left the body bare.
Then down I cast me on my face
And first began to weep,
For I knew my secret then was one
That earth refused to keep,
On land, or sea, though it should be
Ten thousand fathoms deep.
FROM SUCH SINS THE SOUL MUST BE SAVED OR IT SINKS
The very secrecy of sin doubly endangers the soul. It is more liable to live because it is covered. Sin is like many sea-monsters. So long as they can crawl in slime, and stay beneath the waters surface, they thrive. But bring them out into the sunlight and they languish and die. So, my friend, if you really want to be rid of your secret sin, expose it. Tell it out to God; tell it to your wife and ask her to pray; tell it to your trusted friend and pray with him; drag it into daylight and Gods own shining face will vanish it forever. Keep it covered up, and it will destroy you!
You have heard the story of the Spartan boy who stole the young fox, and fearing, lest his theft should come abroad, he hid it in his bosom, until it ate through his flesh and he fell dead. And there is not a soul hugging to his heart some secret sin, but is holding near his heart an enemy in whose teeth is death, and if it be harbored still his soul must droop and die.
Why keep such enemies near your heart? You are not happy with them there! The sad men of Minneapolis are the sinners in secret. They are never at ease. I heard, a few weeks ago, from the lips of one who loved her, the story of a woman who is beautiful to look upon; whose home is handsomely adorned; and yet whose virtue has become merchandise for certain well-known men. This friend of the fallen one said, Ah, but her beauty of person, and her possessions, and her social reception do not suffice for happiness. I often go into her home and find her sobbing like a saddened child.
That is the common experience of secret sinners. Did you ever think of Christs description of hell? It is only a continuation of this same sense of sin, Weeping and gnashing of teeth. They know the burning eye of God beams upon them.
Why consent to be so unhappy when the Saviour lives and asks to redeem your soul? He that covereth his sins shall not prosper. You say that it is as hard to give up as your right eye. But Christ says, It is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. You say that it is like the loss of an arm to give up your secret habit! But Christ said, Better for thee to enter into life halt or maimed, than having two hands or two feet to be cast into everlasting fire
One day a man in Chicago fell from a moving freight train, between the cars. He saw the wheels coming and knew that his body was in the line of their march. As they approached, he put out his hand and pushed his body back, but the wheel took off the arm. He expected that, but said, It was an arm or life, and I love life best.
Ah, beloved, it is the secret sin, or your soul which will you give up? God says, Give up the sin. Christ pleads to save the soul. Your mind sits as the arbiter and judge. You know you can be saved to-night, if only you will! Whosoever will, let him take the Water of Life freely! You want to be saved. Will you step into Christs arms to-night? You are near, some of you. Will you settle it once for all for your soul? It is dreadful to perish so close to port; to droop and die when Gods open door is invitingly near.
Dr. Cuyler says, that some years ago an old man and his daughter walked out on the side of Mount Washington, and wending their way some distance down its side, were caught in a blinding snow storm. They sought in vain to find their way back, and at midnight the old man was exhausted and ere the day broke, he died. When the gray dawn came, the daughter looked and lo! they were less than fifty yards from the lookout house; and in heart-breaking sorrow, she sobbed, Oh, so near home, and yet lost! At the door of refuge, and yet he died!
Fuente: The Bible of the Expositor and the Evangelist by Riley
(8) Our secret sins.Or, to keep the singular of the original, our secret (character).
The expression, light of Gods countenance, usually means favour. But here the word rendered light is not the usual one employed in that expression, but rather means a body of light: the sun (or eye) of Thy countenance. Comp.:
Then Seeva opened on the accursed one
His eye of anger.
SOUTHEY: Curse of Kehama,
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Thou hast set our iniquities before thee Thou hast called up our sins for judgment. “God sets transgressions before him, when, because the measure is full and forgiveness inadmissible, he makes them an object of punishment.” Delitzsch.
Our secret sins Sins of the heart, as distinct from overt acts; or, sins committed under cover from human eyes, as Num 5:12-13; or, sins of ignorance. Lev 4:22-35; Psa 19:12.
In the light of thy countenance In the luminary of thy face. The word rendered “light,” in the common version, is luminary, that which causes light a luminous body. The difference between diffused light and a luminous body is given Gen 1:3; Gen 1:14. “Countenance,” in the text, is simply in opposition with luminary. The figure represents God’s “countenance” as a burning sun, into which no human eye can steadily look, and our secret sins are detected by it.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 90:8 Thou hast set our iniquities before thee, our secret [sins] in the light of thy countenance.
Ver. 8. Thou hast set our iniquities before thee ] As a judge doth the misdeeds of a malefactor, together with the proofs and evidences.
Our secret sins
In the light of thy countenance
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
iniquities. Hebrew. ‘avah. App-44.
secret. Hebrew is singular; hence we cannot supply “sins” but “[sin]”. But some codices, with two early printed editions, read “secrets” (plural)
Fuente: Companion Bible Notes, Appendices and Graphics
Thou: Psa 10:11, Psa 50:21, Psa 139:1-4, Job 34:21, Jer 9:13-16, Jer 16:17, Jer 23:24, Eze 8:12, Rev 20:12
our: Psa 19:12, Pro 5:21, Ecc 12:14, Luk 12:1, Luk 12:2, Rom 2:16, 1Co 4:5, Heb 4:12, Heb 4:13, 1Jo 3:20
in the: Psa 80:16
Reciprocal: Gen 18:21 – see Num 14:28 – As truly Num 32:23 – be sure your sin 2Sa 12:9 – to do evil 1Ki 11:9 – angry 2Ch 19:2 – is wrath Job 5:7 – man Job 7:8 – thine eyes Psa 38:3 – because Psa 109:15 – before Jer 2:22 – yet thine iniquity Jer 30:14 – because Lam 1:5 – for Hos 7:2 – are before Luk 5:20 – Man 1Co 10:5 – General