Psalm 136:17
17To Him who smote great kings,
         For His lovingkindness is everlasting,

18And slew mighty kings,
         For His lovingkindness is everlasting:

19Sihon, king of the Amorites,
         For His lovingkindness is everlasting,

20And Og, king of Bashan,
         For His lovingkindness is everlasting,

21And gave their land as a heritage,
         For His lovingkindness is everlasting,

22Even a heritage to Israel His servant,
         For His lovingkindness is everlasting.

23Who remembered us in our low estate,
         For His lovingkindness is everlasting,

24And has rescued us from our adversaries,
         For His lovingkindness is everlasting;

25Who gives food to all flesh,
         For His lovingkindness is everlasting.

26Give thanks to the God of heaven,
         For His lovingkindness is everlasting.

NASB ©1995

Parallel Verses
American Standard Version
To him that smote great kings; For his lovingkindness endureth for ever;

Douay-Rheims Bible
Who smote great kings: for his mercy endureth for ever.

Darby Bible Translation
To him that smote great kings, for his loving-kindness endureth for ever,

English Revised Version
To him which smote great kings: for his mercy endureth for ever:

Webster's Bible Translation
To him who smote great kings: for his mercy endureth for ever:

World English Bible
To him who struck great kings; for his loving kindness endures forever;

Young's Literal Translation
To Him smiting great kings, For to the age is His kindness.
Pilgrim Song
Gerhard Ter Steegen Ps. cxxxvi. 16 Come, children, on and forward! With us the Father goes; He leads us, and He guards us Through thousands of our foes: The sweetness and the glory, The sunlight of His eyes, Make all the desert places To glow as paradise. Lo! through the pathless midnight The fiery pillar leads, And onward goes the Shepherd Before the flock He feeds; Unquestioning, unfearing, The lambs may follow on, In quietness and confidence, Their eyes on Him alone. Come, children, on and
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Last Discourses of Christ - the Prayer of Consecration.
THE new Institution of the Lord's Supper did not finally close what passed at that Paschal Table. According to the Jewish Ritual, the Cup is filled a fourth time, and the remaining part of the Hallel [5717] repeated. Then follow, besides Ps. cxxxvi., a number of prayers and hymns, of which the comparatively late origin is not doubtful. The same remark applies even more strongly to what follows after the fourth Cup. But, so far as we can judge, the Institution of the Holy Supper was followed by the
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Minstrel
ELISHA needed that the Holy Spirit should come upon him to inspire him with prophetic utterances. "Holy men of God spake as they were moved by the Holy Ghost." We need that the hand of the Lord should be laid upon us, for we can never open our mouths in wisdom except we are under the divine touch. Now, the Spirit of God works according to his own will. "The wind bloweth where it listeth," and the Spirit of God operates as he chooseth. Elisha could not prophesy just when he liked; he must wait until
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 27: 1881

We turn once more to follow the steps of Christ, now among the last He trod upon earth. The hymn,' with which the Paschal Supper ended, had been sung. Probably we are to understand this of the second portion of the Hallel, [5818] sung some time after the third Cup, or else of Psalm cxxxvi., which, in the present Ritual, stands near the end of the service. The last Discourses had been spoken, the last Prayer, that of Consecration, had been offered, and Jesus prepared to go forth out of the City, to
Alfred Edersheim—The Life and Times of Jesus the Messiah

The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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Psalm 136:16
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