King James Version
Psalms 61
8 verses with commentary
Lead Me to the Rock
To the chief Musician upon Neginah, A Psalm of David. Hear my cry, O God; attend unto my prayer.
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Hear my cry, O God; attend unto my prayer. This opening verse establishes the psalm as urgent appeal to God for hearing and attention. "Hear my cry" (shim'ah Elohim rinati, שִׁמְעָה אֱלֹהִים רִנָּתִי) uses the imperative form—direct command to God: "Hear! Listen! Pay attention!" This isn't hesitant request but urgent, forceful appeal. Shama means to hear with attention, to listen with intent to respond, to hear and act upon what is heard.
"My cry" (rinati, רִנָּתִי) comes from rinnah, which can mean joyful cry, shout of triumph, or cry for help—the context determining meaning. Here it clearly means cry for help, urgent appeal in distress. The same word appears in Psalm 17:1: "Hear the right, O LORD, attend unto my cry." David's cry isn't casual prayer but desperate appeal from genuine need.
"Attend unto my prayer" (haqshivah tefillati, הַקְשִׁיבָה תְפִלָּתִי) intensifies the opening appeal. Qashav means to prick up the ears, to pay close attention, to listen attentively—like an animal alerting to sound. The imperative form makes this another direct command: "Pay attention! Listen closely!" Tefillah is the standard Hebrew word for prayer, petition, intercession before God.
The double appeal ("hear" and "attend") emphasizes urgency and intensity. David isn't merely going through religious motions or offering perfunctory prayer. He desperately needs God's attention and intervention. The repetition reflects Hebrew poetic parallelism—expressing the same idea twice in slightly different words for emphasis and completeness.
Addressing God as "O God" (Elohim, אֱלֹהִים) uses the general term for deity, emphasizing God's power, sovereignty, and transcendence. This is the Creator God of Genesis 1, the almighty sovereign who can certainly hear and answer prayer. The address establishes the relationship undergirding the appeal—the sovereign God possesses power to intervene on behalf of the one who calls upon Him.
"My cry" (rinati, רִנָּתִי) comes from rinnah, which can mean joyful cry, shout of triumph, or cry for help—the context determining meaning. Here it clearly means cry for help, urgent appeal in distress. The same word appears in Psalm 17:1: "Hear the right, O LORD, attend unto my cry." David's cry isn't casual prayer but desperate appeal from genuine need.
"Attend unto my prayer" (haqshivah tefillati, הַקְשִׁיבָה תְפִלָּתִי) intensifies the opening appeal. Qashav means to prick up the ears, to pay close attention, to listen attentively—like an animal alerting to sound. The imperative form makes this another direct command: "Pay attention! Listen closely!" Tefillah is the standard Hebrew word for prayer, petition, intercession before God.
The double appeal ("hear" and "attend") emphasizes urgency and intensity. David isn't merely going through religious motions or offering perfunctory prayer. He desperately needs God's attention and intervention. The repetition reflects Hebrew poetic parallelism—expressing the same idea twice in slightly different words for emphasis and completeness.
Addressing God as "O God" (Elohim, אֱלֹהִים) uses the general term for deity, emphasizing God's power, sovereignty, and transcendence. This is the Creator God of Genesis 1, the almighty sovereign who can certainly hear and answer prayer. The address establishes the relationship undergirding the appeal—the sovereign God possesses power to intervene on behalf of the one who calls upon Him.
From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I.
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From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I. This verse describes David's desperate circumstances and urgent need for divine guidance. "From the end of the earth" (miqtseh ha'aretz, מִקְצֵה הָאָרֶץ) uses spatial metaphor to express extreme distance, remoteness, and separation. Qatseh means end, edge, extremity, boundary—the farthest imaginable distance. David feels geographically, emotionally, and spiritually distant from God's presence (centered in Jerusalem temple).
This likely references physical exile from Jerusalem—whether during Saul's persecution when David fled to Philistine territory, or during Absalom's rebellion when David fled across the Jordan. To an Israelite, being away from Jerusalem (God's dwelling place) meant being at earth's end, cut off from covenant community and worship. The phrase expresses not merely physical distance but spiritual and emotional desolation—feeling abandoned, isolated, far from help.
"Will I cry unto thee" (eqra, אֶקְרָא) uses emphatic future: "I myself will call out, will invoke, will cry to you." Despite feeling far from God, David determines to cry out. Distance doesn't silence prayer; rather, distance intensifies urgency of crying out. Prayer bridges the gap between human distress and divine presence. No matter how far from Jerusalem, David can still access God through prayer.
"When my heart is overwhelmed" (be'atoph libbi, בַּעֲטֹף לִבִּי) explains the emotional/spiritual state prompting the cry. Ataph means to cover, wrap, envelop, faint, be feeble. The heart (seat of mind, will, emotions) is overwhelmed, covered over, fainting under burden. This isn't minor discouragement but crushing weight producing despair, exhaustion, and inability to continue. David's heart is failing under the load.
"Lead me to the rock that is higher than I" (betzur yarum mimmeni tancheni, בְּצוּר־יָרוּם מִמֶּנִּי תַנְחֵנִי) expresses the desperate need. "Lead me" (tancheni, תַּנְחֵנִי) uses nachah, meaning to guide, lead, conduct—often used of God guiding His people (Exodus 15:13, Psalm 23:2-3). David needs guidance because his heart is too overwhelmed to find the way himself.
"The rock" (tzur, צוּר) is common biblical metaphor for God as solid, immovable, reliable foundation and refuge. Deuteronomy 32:4 declares: "He is the Rock, his work is perfect." First Samuel 2:2 proclaims: "There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God." The rock represents stability, security, permanence—opposite of David's current overwhelmed, unstable condition.
"That is higher than I" (yarum mimmeni, יָרוּם מִמֶּנִּי) means elevated, raised up, set on high—inaccessible to enemies, above floodwaters of trouble. David needs to be lifted above his circumstances to secure position beyond threat's reach. He cannot climb there himself (his heart is overwhelmed); he needs divine leading to elevated security.
This likely references physical exile from Jerusalem—whether during Saul's persecution when David fled to Philistine territory, or during Absalom's rebellion when David fled across the Jordan. To an Israelite, being away from Jerusalem (God's dwelling place) meant being at earth's end, cut off from covenant community and worship. The phrase expresses not merely physical distance but spiritual and emotional desolation—feeling abandoned, isolated, far from help.
"Will I cry unto thee" (eqra, אֶקְרָא) uses emphatic future: "I myself will call out, will invoke, will cry to you." Despite feeling far from God, David determines to cry out. Distance doesn't silence prayer; rather, distance intensifies urgency of crying out. Prayer bridges the gap between human distress and divine presence. No matter how far from Jerusalem, David can still access God through prayer.
"When my heart is overwhelmed" (be'atoph libbi, בַּעֲטֹף לִבִּי) explains the emotional/spiritual state prompting the cry. Ataph means to cover, wrap, envelop, faint, be feeble. The heart (seat of mind, will, emotions) is overwhelmed, covered over, fainting under burden. This isn't minor discouragement but crushing weight producing despair, exhaustion, and inability to continue. David's heart is failing under the load.
"Lead me to the rock that is higher than I" (betzur yarum mimmeni tancheni, בְּצוּר־יָרוּם מִמֶּנִּי תַנְחֵנִי) expresses the desperate need. "Lead me" (tancheni, תַּנְחֵנִי) uses nachah, meaning to guide, lead, conduct—often used of God guiding His people (Exodus 15:13, Psalm 23:2-3). David needs guidance because his heart is too overwhelmed to find the way himself.
"The rock" (tzur, צוּר) is common biblical metaphor for God as solid, immovable, reliable foundation and refuge. Deuteronomy 32:4 declares: "He is the Rock, his work is perfect." First Samuel 2:2 proclaims: "There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God." The rock represents stability, security, permanence—opposite of David's current overwhelmed, unstable condition.
"That is higher than I" (yarum mimmeni, יָרוּם מִמֶּנִּי) means elevated, raised up, set on high—inaccessible to enemies, above floodwaters of trouble. David needs to be lifted above his circumstances to secure position beyond threat's reach. He cannot climb there himself (his heart is overwhelmed); he needs divine leading to elevated security.
For thou hast been a shelter for me, and a strong tower from the enemy.
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For thou hast been a shelter for me, and a strong tower from the enemy. This verse provides the basis for David's confident appeal in verses 1-2. "For" (ki, כִּי) introduces the reason: David appeals to God because God has proven Himself faithful in past deliverances. This demonstrates crucial principle: remembering God's past faithfulness strengthens faith during present trials.
"Thou hast been" (hayita, הָיִיתָ) uses perfect tense indicating completed action: "You were, you have been." This isn't hypothetical or theoretical but experiential—David testifies from personal history of God's proven reliability. Past tense establishes foundation for present trust and future hope. What God has been, He continues to be; His character doesn't change. Hebrews 13:8 affirms: "Jesus Christ the same yesterday, and to day, and for ever."
"A shelter for me" (machseh li, מַחְסֶה־לִּי) uses machseh, meaning refuge, shelter, place of safety, hiding place. This is the same word used throughout Psalms for God as refuge (Psalm 14:6, 46:1, 62:8, 91:2, etc.). "For me" personalizes it—not just shelter generally available but shelter David personally experienced. God has functioned as David's actual refuge in concrete, historical circumstances.
When did God shelter David? When Saul pursued him with 3,000 troops (1 Samuel 24, 26). When he fled to Philistine territory and Achish's servants recognized him (1 Samuel 21:10-15). When he hid in wilderness strongholds with caves and rocks as temporary refuge, while God was ultimate refuge (1 Samuel 23-24). When Absalom drove him from Jerusalem and he fled for his life (2 Samuel 15-18). Each instance proved God's sheltering care.
"And a strong tower from the enemy" (umigdal-oz mippnei oyev, וּמִגְדַּל־עֹז מִפְּנֵי אוֹיֵב) adds second metaphor. Migdal means tower, fortress tower, watchtower—elevated defensive structure from which defenders could see approaching danger and safely fight back. Oz means strength, might, power—this is a tower of strength, strong tower, fortified tower. "From the enemy" (mippnei oyev) means from facing the enemy, away from enemy's reach.
Ancient warfare made towers crucial. City walls featured towers at intervals providing elevated positions for defenders. Freestanding towers in fields or vineyards offered refuge for farmers during raids. Judges 9:50-52 describes Abimelech attacking Thebez, whose citizens fled to a strong tower within the city. David understood towers' defensive value and testified that God functioned as his strong tower—elevated security beyond enemy reach.
"Thou hast been" (hayita, הָיִיתָ) uses perfect tense indicating completed action: "You were, you have been." This isn't hypothetical or theoretical but experiential—David testifies from personal history of God's proven reliability. Past tense establishes foundation for present trust and future hope. What God has been, He continues to be; His character doesn't change. Hebrews 13:8 affirms: "Jesus Christ the same yesterday, and to day, and for ever."
"A shelter for me" (machseh li, מַחְסֶה־לִּי) uses machseh, meaning refuge, shelter, place of safety, hiding place. This is the same word used throughout Psalms for God as refuge (Psalm 14:6, 46:1, 62:8, 91:2, etc.). "For me" personalizes it—not just shelter generally available but shelter David personally experienced. God has functioned as David's actual refuge in concrete, historical circumstances.
When did God shelter David? When Saul pursued him with 3,000 troops (1 Samuel 24, 26). When he fled to Philistine territory and Achish's servants recognized him (1 Samuel 21:10-15). When he hid in wilderness strongholds with caves and rocks as temporary refuge, while God was ultimate refuge (1 Samuel 23-24). When Absalom drove him from Jerusalem and he fled for his life (2 Samuel 15-18). Each instance proved God's sheltering care.
"And a strong tower from the enemy" (umigdal-oz mippnei oyev, וּמִגְדַּל־עֹז מִפְּנֵי אוֹיֵב) adds second metaphor. Migdal means tower, fortress tower, watchtower—elevated defensive structure from which defenders could see approaching danger and safely fight back. Oz means strength, might, power—this is a tower of strength, strong tower, fortified tower. "From the enemy" (mippnei oyev) means from facing the enemy, away from enemy's reach.
Ancient warfare made towers crucial. City walls featured towers at intervals providing elevated positions for defenders. Freestanding towers in fields or vineyards offered refuge for farmers during raids. Judges 9:50-52 describes Abimelech attacking Thebez, whose citizens fled to a strong tower within the city. David understood towers' defensive value and testified that God functioned as his strong tower—elevated security beyond enemy reach.
I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah. trust: or, make my refuge
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I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah. This verse expresses David's deepest longing—permanent dwelling in God's presence. "I will abide" (agurah, אָגוּרָה) means to sojourn, dwell, remain, lodge. The root gur often describes foreigners dwelling temporarily in a land. Paradoxically, David expresses desire to dwell "forever" using a word that suggests temporary sojourning. This reflects the tension between earthly temporariness and eternal aspiration.
"In thy tabernacle" (be'oholekha, בְּאָהָלְךָ) refers to God's dwelling place—the tabernacle where God's presence dwelt among Israel, later replaced by Solomon's temple. Literally "thy tent," evoking the mobile tent sanctuary that accompanied Israel through wilderness and early settlement period. For David, the tabernacle represented God's manifest presence on earth. To dwell in God's tabernacle meant intimate proximity to divine presence.
"For ever" (olamim, עוֹלָמִים) is plural form of olam (eternity, perpetuity, indefinite future). The plural intensifies: "eternities," "forever and ever," "perpetually." David doesn't desire temporary visits to God's presence but permanent residence. This anticipates Psalm 23:6: "I will dwell in the house of the LORD for ever," and finds ultimate fulfillment in eternal dwelling with God (Revelation 21:3: "Behold, the tabernacle of God is with men, and he will dwell with them").
Yet David knows he can't literally live in the tabernacle—he's king, has responsibilities, must govern. The desire is spiritual: continual conscious awareness of God's presence, unbroken fellowship, permanent intimate relationship. This reflects the central human longing: to be fully known and fully loved by God forever. Augustine famously prayed: "Thou hast made us for thyself, and our heart is restless until it finds rest in thee."
"I will trust in the covert of thy wings" (echseh besether kenafekha, אֶחֱסֶה בְּסֵתֶר כְּנָפֶיךָ) shifts to second metaphor. Chasah means to take refuge, seek shelter, flee for protection. Sether means covering, hiding place, secret place. Kanaf means wing, extremity, corner. Together the phrase evokes mother bird sheltering chicks under protective wings (cf. Psalm 17:8, 36:7, 57:1, 63:7, 91:4; Matthew 23:37).
The wing imagery suggests both intimacy and security. Chicks under mother's wings are close, warm, protected, hidden from predators. God's wings represent His hovering protective presence, tender care, and all-encompassing shelter. This combines strength (ability to protect) with tenderness (maternal care). Ruth 2:12 blessed Ruth for coming under "the wings" of Israel's God—taking refuge in His covenant protection.
"Selah" (סֶלָה) signals pause for meditation. After expressing profound desire for eternal dwelling in God's presence and confident trust in His protective care, worshipers should pause and reflect on these realities. What does it mean to desire God's presence above all else? To find ultimate security under divine wings? To long for eternal fellowship with God?
"In thy tabernacle" (be'oholekha, בְּאָהָלְךָ) refers to God's dwelling place—the tabernacle where God's presence dwelt among Israel, later replaced by Solomon's temple. Literally "thy tent," evoking the mobile tent sanctuary that accompanied Israel through wilderness and early settlement period. For David, the tabernacle represented God's manifest presence on earth. To dwell in God's tabernacle meant intimate proximity to divine presence.
"For ever" (olamim, עוֹלָמִים) is plural form of olam (eternity, perpetuity, indefinite future). The plural intensifies: "eternities," "forever and ever," "perpetually." David doesn't desire temporary visits to God's presence but permanent residence. This anticipates Psalm 23:6: "I will dwell in the house of the LORD for ever," and finds ultimate fulfillment in eternal dwelling with God (Revelation 21:3: "Behold, the tabernacle of God is with men, and he will dwell with them").
Yet David knows he can't literally live in the tabernacle—he's king, has responsibilities, must govern. The desire is spiritual: continual conscious awareness of God's presence, unbroken fellowship, permanent intimate relationship. This reflects the central human longing: to be fully known and fully loved by God forever. Augustine famously prayed: "Thou hast made us for thyself, and our heart is restless until it finds rest in thee."
"I will trust in the covert of thy wings" (echseh besether kenafekha, אֶחֱסֶה בְּסֵתֶר כְּנָפֶיךָ) shifts to second metaphor. Chasah means to take refuge, seek shelter, flee for protection. Sether means covering, hiding place, secret place. Kanaf means wing, extremity, corner. Together the phrase evokes mother bird sheltering chicks under protective wings (cf. Psalm 17:8, 36:7, 57:1, 63:7, 91:4; Matthew 23:37).
The wing imagery suggests both intimacy and security. Chicks under mother's wings are close, warm, protected, hidden from predators. God's wings represent His hovering protective presence, tender care, and all-encompassing shelter. This combines strength (ability to protect) with tenderness (maternal care). Ruth 2:12 blessed Ruth for coming under "the wings" of Israel's God—taking refuge in His covenant protection.
"Selah" (סֶלָה) signals pause for meditation. After expressing profound desire for eternal dwelling in God's presence and confident trust in His protective care, worshipers should pause and reflect on these realities. What does it mean to desire God's presence above all else? To find ultimate security under divine wings? To long for eternal fellowship with God?
For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.
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God's hearing of vows indicates accepted worship and answered prayer. The 'heritage of those that fear thy name' is covenant identity and blessing. This verse links David's personal experience to the broader community of the faithful, showing individual deliverance participates in corporate covenant promises. Fear of God's name demonstrates reverence yielding intimacy.
Thou wilt prolong the king's life : and his years as many generations. Thou: Heb. Thou shalt add days to the days of the king as: Heb. as generation and generation
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The prayer for the king's prolonged life ('years as many generations') anticipates the eternal dynasty promised to David (2 Samuel 7:16). While David's physical reign was temporal, this prophetically points to the Messiah's eternal reign. Each earthly king's reign is shadow, with Christ the substance—His years truly are 'as many generations' (Hebrews 7:24).
He shall abide before God for ever: O prepare mercy and truth, which may preserve him.
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The king abiding before God forever, preserved by mercy and truth, links David's temporal reign to eternal covenant. The Hebrew 'chesed' (mercy/lovingkindness) and 'emet' (truth/faithfulness) are covenant attributes (Exodus 34:6). These preserve not by human effort but divine character, anticipating Christ who embodies both grace and truth (John 1:14).
So will I sing praise unto thy name for ever, that I may daily perform my vows.
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So will I sing praise unto thy name for ever, that I may daily perform my vows. This concluding verse ties together the entire psalm with a vow of perpetual worship. "So" (ken, כֵּן) indicates consequence or result: "thus, therefore, in this manner." Based on everything previously stated—God's hearing, leading, sheltering, protecting—David commits to lifelong worship response. Worship isn't merely gratitude for deliverance but appropriate response to God's character and faithfulness.
"Will I sing praise" (azammerah, אֲזַמְּרָה) uses the word for singing with musical accompaniment. This is the same word from Psalm 57:7, 9 and 59:17. Zamar indicates not merely vocal singing but instrumental music accompanying sung praise. David, as "sweet psalmist of Israel" (2 Samuel 23:1), both composed psalms and organized temple worship with musicians (1 Chronicles 23-25). Worship for David wasn't passive listening but active, joyful, musical participation.
"Unto thy name" (shimkha, שִׁמְךָ) is significant. God's "name" represents His revealed character, His reputation, His self-disclosure. To praise God's name means celebrating who He has revealed Himself to be—covenant-keeping, faithful, merciful, powerful, present. God's name isn't arbitrary label but revelation of His nature. Throughout Scripture, God's name represents His character and presence (Exodus 3:13-15, 33:19, 34:5-7).
"For ever" (le'ad, לְעַד) means perpetually, continually, indefinitely. This echoes "for ever" in verse 4. David's commitment isn't temporary enthusiasm during crisis but lifelong devotion regardless of circumstances. Psalm 146:2 similarly vows: "While I live will I praise the LORD: I will sing praises unto my God while I have any being." Worship is to be perpetual posture, not occasional activity.
"That I may daily perform my vows" (leshallem nedaray yom-yom, לְשַׁלֵּם נְדָרַי יוֹם־יוֹם) explains the purpose of perpetual praise. Shalem means to complete, fulfill, make whole, pay what is owed. Neder means vow, promise made to God. "Daily" (yom-yom, יוֹם־יוֹם) is literally "day-day," indicating each and every day, daily without exception. David commits to daily fulfillment of vows he's made to God.
What vows? Likely vows made during crisis, promising to worship God if delivered (common in ancient prayers). But more broadly, Israel's covenant relationship with God constituted a vow—promises of faithfulness, obedience, exclusive worship (Exodus 19:8: "All that the LORD hath spoken we will do"). Daily performing vows means daily covenant faithfulness, daily worship, daily living in alignment with covenant commitments.
The verse's structure is important: David will sing praise (ongoing worship) SO THAT he may perform vows daily (ongoing faithfulness). Worship enables obedience. Singing God's praise continually sustains covenant faithfulness. Worship isn't merely expression of achieved righteousness but means of maintaining commitment. We worship our way into faithfulness, not worship as reward for faithfulness.
"Will I sing praise" (azammerah, אֲזַמְּרָה) uses the word for singing with musical accompaniment. This is the same word from Psalm 57:7, 9 and 59:17. Zamar indicates not merely vocal singing but instrumental music accompanying sung praise. David, as "sweet psalmist of Israel" (2 Samuel 23:1), both composed psalms and organized temple worship with musicians (1 Chronicles 23-25). Worship for David wasn't passive listening but active, joyful, musical participation.
"Unto thy name" (shimkha, שִׁמְךָ) is significant. God's "name" represents His revealed character, His reputation, His self-disclosure. To praise God's name means celebrating who He has revealed Himself to be—covenant-keeping, faithful, merciful, powerful, present. God's name isn't arbitrary label but revelation of His nature. Throughout Scripture, God's name represents His character and presence (Exodus 3:13-15, 33:19, 34:5-7).
"For ever" (le'ad, לְעַד) means perpetually, continually, indefinitely. This echoes "for ever" in verse 4. David's commitment isn't temporary enthusiasm during crisis but lifelong devotion regardless of circumstances. Psalm 146:2 similarly vows: "While I live will I praise the LORD: I will sing praises unto my God while I have any being." Worship is to be perpetual posture, not occasional activity.
"That I may daily perform my vows" (leshallem nedaray yom-yom, לְשַׁלֵּם נְדָרַי יוֹם־יוֹם) explains the purpose of perpetual praise. Shalem means to complete, fulfill, make whole, pay what is owed. Neder means vow, promise made to God. "Daily" (yom-yom, יוֹם־יוֹם) is literally "day-day," indicating each and every day, daily without exception. David commits to daily fulfillment of vows he's made to God.
What vows? Likely vows made during crisis, promising to worship God if delivered (common in ancient prayers). But more broadly, Israel's covenant relationship with God constituted a vow—promises of faithfulness, obedience, exclusive worship (Exodus 19:8: "All that the LORD hath spoken we will do"). Daily performing vows means daily covenant faithfulness, daily worship, daily living in alignment with covenant commitments.
The verse's structure is important: David will sing praise (ongoing worship) SO THAT he may perform vows daily (ongoing faithfulness). Worship enables obedience. Singing God's praise continually sustains covenant faithfulness. Worship isn't merely expression of achieved righteousness but means of maintaining commitment. We worship our way into faithfulness, not worship as reward for faithfulness.