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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В псалме Давид рисует образ своего будущего правления, идеал своего царствования, с изображением мучительно тоскующего настроения, от ожидания "когда Ты, Господи, придешь ко мне?" (2: ст.) Содержание псалма согласуется с обстоятельствами перенесения Давидом Кивота Завета в Иерусалим. Известно, что гибель Озы, прикоснувшегося без должного благоговения к Ковчегу, опечалила Давида, не решавшегося далее везти его. Ковчег был поставлен в доме Аведдара. В гибели Озы Давид видел указание, что он не достоин милости Бога, что Господь не может сейчас придти в Иерусалим, вероятно, за какой-то нравственной нечистотой последнего. Поэтому Давид в псалме дает обет пред Богом позаботиться об очищении Иерусалима, чтобы сделать его местом, достойным для пребывания в нем всесвятейшего Существа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David was certainly the penman of this psalm, and it has in it the genuine spirit of the man after God's own heart; it is a solemn vow which he made to God when he took upon him the charge of a family and of the kingdom. Whether it was penned when he entered upon the government, immediately after the death of Saul (as some think), or when he began to reign over all Israel, and brought up the ark to the city of David (as others think), is not material; it is an excellent plan or model for the good government of a court, or the keeping up of virtue and piety, and, by that means, good order, in it: but it is applicable to private families; it is the householder's psalm. It instructs all that are in any sphere of power, whether larger or narrower, to use their power so as to make it a terror to evil-doers, but a praise to those that do well. Here is, I. The general scope of David's vow, ver. 1, 2. II. The particulars of it, that he would detest and discountenance all manner of wickedness (ver. 3-5, 7, 8) and that he would favour and encourage such as were virtuous, ver. 6. Some think this may fitly be accommodated to Christ, the Son of David, who governs his church, the city of the Lord, by these rules, and who loves righteousness and hates wickedness. In singing this psalm families, both governors and governed, should teach, and admonish, and engage themselves and one another to walk by the rule of it, that peace may be upon them and God's presence with them.
Adam Clarke: Commentary on the Bible - 1831
The subject proposed, mercy and judgment, Psa 101:1. The psalmist's resolution in respect to his private conduct, Psa 101:2. He will put away evil, inward and outward, Psa 101:3. No evil person shall stand in his presence, Psa 101:4; nor any slanderer of his neighbor, Psa 101:4, Psa 101:5. He will encourage the faithful and upright, Psa 101:6; but the deceitful, the liars, and the profligate, he will cast out of the city of God, Psa 101:7, Psa 101:8.
The Hebrew and all the Versions attribute this Psalm to David. It shows us the resolutions he formed when he came to the throne; and it is a perfect model according to which a wise prince should regulate his conduct and his government.
Albert Barnes: Notes on the Bible - 1834
101:0: This psalm purports to be a Psalm of David, and there is no reason to doubt that it was composed by him, though it is not possible to ascertain why it did not have a place in the collection of his psalms in the early part of the book Ps. 1-72. There are several such, however, scattered through the latter part of the Book of Psalms, leading us to suppose that this which may have been an early collection or "edition" of his psalms, became known as the Psalms of David, and that miscellaneous psalms - and among them not a few of his composition - perhaps later psalms - were subsequently "added" to the volume.
The time when it was composed cannot be ascertained with any certainty or probability. It would "seem" to have been written when he was entering on domestic life, as the psalm consists of "rules" which he appears to have laid down for himself as the head of a family, or as indicating the course which he purposed to pursue in the management of his household. As such, the psalm has a universal application, and may be useful in all times and in all places. Few questions are more important than those which occur to one entering on married life, in regard to his own conduct as the head of a family, to the principles which he shall maintain in his own dwelling, and to the rules by which he shall govern his own conduct. For one in such circumstances it is an inestimable advantage to have an inspired composition like this, indicating what is proper, and suggesting the rules which should guide one in such circumstances.
The psalm consists of the following parts:
I. The introduction - the purpose to praise God with respect to "mercy and judgment;" that is, to make these the theme of his song, Psa 101:1.
II. His purpose to lead an upright life - a life characterized by wisdom - especially in his own family, Psa 101:2-3. It is a purpose to "begin" life in this relation aright; "to be" an upright man in his family.
III. The principles on which he purposed to do this, especially in reference to those who should be in his employ as domestics, servants, or laborers, Psa 101:4-7 :
(1) He would employ no "froward" person, Psa 101:4.
(2) He would employ no one who was a "slanderer," Psa 101:5.
(3) He would employ no one who had "a high look or a proud heart," Psa 101:5.
(4) He would seek out the faithful and the pious in the land to be in his service, Psa 101:6.
(5) He would employ no one who was deceitful; no one who could not be trusted; no one who was a liar, Psa 101:7.
IV. These same principles, he says, should govern him in a higher relation - as a sovereign and monarch, for they were principles which were as needful in administering the government of a nation, as in a family; they were principles which a good man should take with him to all the public duties of life, whatever might be his rank, Psa 101:8. Thus understood, the psalm contains important principles applicable
(a) to man or woman entering on the married life;
(b) to those who are at the head of manufacturing establishments;
(c) to farmers and mechanics;
(d) to those who occupy official positions, and who administer the government of a land - judges, rulers, princes, monarchs.
No better rules could be given to guide those who have others under them or in their employ, in respect to their own conduct, or in respect to those who shall be employed, than such as the psalmist here says should guide him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 101:1, David makes a vow and profession of godliness.
John Gill
INTRODUCTION TO PSALM 101
A Psalm of David. The title of this psalm, in the Syriac version, is,
"for Asaph, an exhortation of David, concerning those things which are required in the ministry of the house of the Lord; and a prophecy of the praise of the conqueror, and of the perfect man in God.''
Theodoret thinks it was written by David concerning good Josiah, whom he foresaw, by a spirit of prophecy, would rise up a great reformer of the people, and whom he proposes as a pattern of perfection to others; but it was, no doubt, written by him of himself; very likely, after he was delivered out of his troubles by the death of Saul, and was come to the kingdom, since he resolves to "sing of mercy and judgment": though by the interrogation, "when wilt thou come unto me?" it looks as if he had not arrived to the height of his honour: wherefore, perhaps, this psalm was penned between his being made king over Judah, and his being made king over all the tribes; but, be it as it may, the design of it is to show his resolutions, how he would behave as a king in his court, and as a master in his family; so that it is very instructive to kings and civil magistrates, and to parents and masters of families: and as David was a type of Christ, he seems, throughout the whole, to represent him; and, indeed, there are some things in it which agree with none so well as with him; such as behaving wisely, in a perfect way, and walking in his house with a perfect heart; not suffering any evil thing to cleave unto him, and knowing none, and the like.
100:0100:1: Սաղմոս ՚ի Դաւիթ. Ճ։
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100:1: Սաղմոս ՚ի Դաւիթ. Ճ։
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100:0100:0 Псалом Давида.
100:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ψαλμός ψαλμος psalm ἔλεος ελεος mercy καὶ και and; even κρίσιν κρισις decision; judgment ᾄσομαί αδω sing σοι σοι you κύριε κυριος lord; master
100:1 מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to תֹודָ֑ה ṯôḏˈā תֹּודָה thanksgiving הָרִ֥יעוּ hārˌîʕû רוע shout לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
100:1. David canticum misericordiam et iudicium cantabo tibi Domine psallamA psalm for David himself. Mercy and judgment I will sing to thee, O Lord: I will sing,
A Psalm of David.
KJV Chapter [101] A Psalm of David:

100:0 Псалом Давида.
100:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ψαλμός ψαλμος psalm
ἔλεος ελεος mercy
καὶ και and; even
κρίσιν κρισις decision; judgment
ᾄσομαί αδω sing
σοι σοι you
κύριε κυριος lord; master
100:1
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
תֹודָ֑ה ṯôḏˈā תֹּודָה thanksgiving
הָרִ֥יעוּ hārˌîʕû רוע shout
לַ֝ ˈla לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
הָ hā הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
100:1. David canticum misericordiam et iudicium cantabo tibi Domine psallam
A psalm for David himself. Mercy and judgment I will sing to thee, O Lord: I will sing,
A Psalm of David.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Давид обещается воспевать Божественные милости, Его суд, т. е. ту правду, которая дана в Его законе. Так как все содержание псалма представляет раскрытие общих оснований будущей преобразовательной деятельности Давида, то выражение "милость и суд" будет значить: я, Господи, позабочусь об очищении и возвышении внутренней, нравственной стороны ("милость") жизни Иерусалима, равно также и о просвещении народа в заповедях закона и о согласовании жизни их с указаниями Твоей воли. В менее логической, но не противоречащей связи со всем содержании псалма, будет и такое понимание: я буду знакомить и поучать народ в привязанности к Тебе раскрытием пред ним тех многочисленных благодеяний ("милости"), которые Ты изливал на него за всю его жизнь, чтобы тем самым расположить его следовать Твоим заповедям ("суд буду петь").
Adam Clarke: Commentary on the Bible - 1831
101:1: I will sing of mercy and judgment - David might say, Adverse and prosperous providences have been of the utmost use to my soul; therefore, I will thank God for both. Or, as he was probably now called to the government of all the tribes, he might make a resolution that he would show חסד chesed, incessant benevolence, to the upright; and משפט mishpat, the execution of judgment, to the wicked; and would make the conduct of God the model of his own.
Albert Barnes: Notes on the Bible - 1834
101:1: I will sing of mercy and judgment - That is, In the psalm which he was about to compose, he would make these the burden of his song; he would, in fact, by stating his views as to the regulation of his own conduct, commend these virtues - mercy and justice - to mankind, and celebrate their value. He who himself "adopts" the principles of mercy, kindness, truth, and justice, as his own guide, commends these virtues to mankind in the best way possible. No language can do it effectually, unless a man practices these virtues himself.
Unto thee, O Lord, will I sing - As commending and approving these things; as having put it into my heart to practice them; as displaying them in thine own higher administration: for a father of a family, or a magistrate, is but the representative of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
101:1: I will sing: Psa 89:1, Psa 97:8, Psa 103:6-8, Psa 136:10-22; Rom 9:15-18, Rom 9:22, Rom 9:23, Rom 11:22; Rev 15:3, Rev 15:4; Rev 19:1-3
unto thee: Psa 71:22, Psa 71:23
Carl Friedrich Keil and Franz Delitzsch
101:1
This is the "prince's Psalm,"
(Note: Eyring, in his Vita of Ernest the Pious Duke of Saxe-Gotha, v. 1601, d. 1675, relates that he sent an unfaithful minister a copy of the 101st Psalm, and that it became a proverb in the country, when an official had done anything wrong: He will certainty soon receive the prince's Psalm to read.)
or as it is inscribed in Luther's version, "David's mirror of a monarch." Can there be any more appropriate motto for it than what is said of Jahve's government in Ps 99:4? In respect of this passage of Ps 99:1-9, to which Ps 100:1-5 is the finale, Ps 101:1-8 seems to be appended as an echo out of the heart of David. The appropriateness of the words לדוד מזמור (the position of the words is as in Ps 24:1-10; 40; 109:1-110:7; 139) is corroborated by the form and contents. Probably the great historical work from which the chronicler has taken excerpts furnished the post-exilic collector with a further gleaning of Davidic songs, or at least songs that were ascribed to David. The Psalm before us belongs to the time during which the Ark was in the house of Obed-Edom, where David had left it behind through terror at the misfortune of Uzzah. David said at that time: "How shall the Ark of Jahve come to me (the unholy one)?" 2Kings 6:8. He did not venture to bring the Ark of the Fearful and Holy One within the range of his own house. In our Psalm, however, he gives utterance to his determination as king to give earnest heed to the sanctity of his walk, of his rule, and of his house; and this resolve he brings before Jahve as a vow, to whom, in regard to the rich blessing which the Ark of God diffuses around it (2Kings 6:11.), he longingly sighs: "When wilt Thou come to me?!" This contemporaneous reference has been recognised by Hammond and Venema. From the fact that Jahve comes to David, Jerusalem becomes "the city of Jahve," Ps 101:8; and to defend the holiness of this the city of His habitation in all faithfulness, and with all his might, is the thing to which David here pledges himself.
The contents of the first verse refer not merely to the Psalm that follows as an announcement of its theme, but to David's whole life: graciousness and right, the self-manifestations united ideally and, for the king who governs His people, typically in Jahve, shall be the subject of his song. Jahve, the primal source of graciousness and of right, it shall be, to whom he consecrates his poetic talent, as also his playing upon the harp. חסד is condescension which flows from the principle of free love, and משׁפּט legality which binds itself impartially and uncapriciously to the rule (norm) of that which is right and good. They are two modes of conduct, mutually tempering each other, which God requires of every man (Mic 6:8, cf. Mt 23:23 : τὴν κρίσιν καὶ τὸν ἔλεον), and more especially of a king. Further, he has resolved to give heed, thoughtfully and with an endeavour to pursue it (השׂכּיל בּ as in Dan 9:13), unto the way of that which is perfect, i.e., blameless. What is further said might now be rendered as a relative clause: when Thou comest to me. But not until then?! Hitzig renders it differently: I will take up the lot of the just when it comes to me, i.e., as often as it is brought to my knowledge. But if this had been the meaning, בּדבר would have been said instead of בּדרך (Ex 18:16, Ex 18:19; 2Kings 19:12 [11]); for, according to both its parts, the expression דוך תמים is an ethical notion, and is therefore not used in a different sense from that in Ps 101:6. Moreover, the relative use of the interrogative מתי in Hebrew cannot be supported, with the exception, perhaps, of Prov 23:35. Athanasius correctly interprets: ποθῶ σου τὴν παρουσίαν, ὦ δέσποτα, ἱμείρομαί σου τῆς ἐπιφανείας, ἀλλὰ δὸς τὸ ποθούμενον. It is a question of strong yearning: when wilt Thou come to me? is the time near at hand when Thou wilt erect Thy throne near to me? If his longing should be fulfilled, David is resolved to, and will then, behave himself as he further sets forth in the vows he makes. He pledges himself to walk within his house, i.e., his palace, in the innocence or simplicity of his heart (Ps 78:72; Prov 20:7), without allowing himself to be led away from this frame of mind which has become his through grace. He will not set before his eyes, viz., as a proposition or purpose (Deut 15:9; Ex 10:10; 1Kings 29:10, lxx), any morally worthless or vile matter whatsoever (Ps 41:8, cf. concerning בליּעל, Ps 18:5). The commission of excesses he hates: עשׂה is infin. constr. instead of עשׂות as in Gen 31:28; Gen 50:20; Prov 21:3, cf. ראה Gen 48:11, שׁתו Prov 31:4. סטים (like שׂטים in Hos 5:2), as the object of עשׂה, has not a personal (Kimchi, Ewald) signification (cf. on the other hand Ps 40:5), but material signification: (facta) declinantia (like זדים, Ps 19:13, insolentia; הבלים, Zech 11:7, vincientia); all temptations and incitements of this sort he shakes off from himself, so that nothing of the kind cleaves to him. The confessions in Ps 101:4 refer to his own inward nature: לב עקּשׁ (not עקּשׁ־לב, Prov 17:20), a false heart that is not faithful in its intentions either to God or to men, shall remain far from him; wickedness (רע as in Ps 36:5) he does not wish to know, i.e., does not wish to foster and nurture within him. Whoso secretly slanders his neighbour, him will he destroy; it will therefore be so little possible for any to curry favour with him by uncharitable perfidious tale-bearing, of the wiliness of which David himself had had abundant experience in his relation to Saul, that it will rather call forth his anger upon him (Prov 30:10). Instead of the regularly pointed מלושׁני the Ker reads מלשׁני, melŏshnı̂, a Poel (לשׁן linguâ petere, like עין oculo petere, elsewhere הלשׁין, Prov 30:10) with ŏ instead of ō (vid., on Ps 109:10; Ps 62:4) and with Chirek compaginis (vid., on Ps 113:1-9). The "lofty of eyes," i.e., supercilious, haughty, and the "broad of heart," i.e., boastful, puffed up, self-conceited (Prov 28:25, cf. Ps 21:4), him he cannot endure (אוּכל, properly fut. Hoph., I am incapable of, viz., לשׂאת, which is to be supplied as in Is 1:13, after Prov 30:21; Jer 44:22).
(Note: In both instances the Masora writes אותו (plene), but the Talmud, B. Erachin 15b, had אתו before it when it says: "Of the slanderer God says: I and he cannot dwell together in the world, I cannot bear it any longer with him (אתּו).")
On the other hand, his eyes rest upon the faithful of the land, with the view, viz., of drawing them into his vicinity. Whoso walks in the way of uprightness, he shall serve him (שׁרת, θεραπεύειν, akin to עבד, δουλεύειν). He who practises deceit shall not stay within his house; he who speaks lies shall have no continuance (יכּון is more than equivalent to נכון) before (under) his eyes. Every morning (לבּקרים as in Ps 73:14; Is 33:2; Lam 3:23, and לבקרים, Job 7:18), when Jahve shall have taken up His abode in Jerusalem, will he destroy all evil-doers (רשׁעי as in Ps 119:119), i.e., incorrigibly wicked ones, wherever he may meet them upon the earth, in order that all workers of evil may be rooted out of the royal city, which is now become the city of Jahve.
Geneva 1599
101:1 "A Psalm of David." I will (a) sing of mercy and judgment: unto thee, O LORD, will I sing.
(a) David considers what manner of King he would be, when God would place him in the throne, promising openly, that he would be merciful and just.
John Gill
101:1 I will sing of mercy and judgment,.... Either of mercy and justice, exercised by him towards his people, which he resolved to do, and did, 2Kings 8:15 which are two very principal points in government, are the glory of a reign, the support of the throne, and the happiness of a people, Prov 20:28, or rather of the mercy of God to himself, in delivering him from his enemies, and raising him to the throne; and of the judgment of God in maintaining his cause, and avenging him on those that hated him: every good man has reason to sing of the "mercy" of God; not only of his providential mercy, but of his special mercy, prepared in council and covenant for him, displayed in regeneration, in the pardon of sin, and in his everlasting salvation: or of "grace" and goodness, as the word (f) signifies; of the grace and goodness of God laid up in Christ, shown forth through him, and to which the whole of salvation is owing; singing of this shows a sense of it, thankfulness for it, and a cheerful disposition of soul, in a view of interest in it: and he may also sing of "judgment": of righteous punishment inflicted upon his enemies, and the enemies of God, and Christ, and true religion; not as taking delight in the misery of fellow creatures, but as rejoicing in the glory of divine justice displayed therein, and in a deliverance from them; as Israel did at the Red sea; and as the church will, when Babylon is destroyed: moreover, a good man may sing of mercy and judgment together, with respect to himself; there being, in the course of his life, a mixture of prosperity and adversity, of merciful and afflictive dispensations, which work together for his good; and he has reason to be thankful for the one as for the other, as Job was, Job 1:21, so the Targum,
"if thou renderest mercy to me; if thou exercisest judgment on me; for all I will praise thee:''
judgment sometimes signifies chastisement, Jer 10:24, it may be understood of Christ, who sung of the mercy of God, as shown in the mission of him into the world to save men, and which was glorified in their redemption by him; and of the justice of God exercised on him, as their surety, on whom judgment came unto condemnation for their sins; and when the sword of justice was awaked against him, the hand of mercy was turned on the little ones, Zech 13:7,
unto thee, O Lord, will I sing; on the above subjects.
(f) "gratiam", Gejerus, Michaelis.
John Wesley
101:1 I will sing - I will praise thee, O Lord, for thy mercy and justice, which thou hast so eminently discovered in the government of the world, and of thy people; and I will make it my care to imitate thee herein.
100:1100:1: Յողորմութիւն եւ յիրաւունս օրհնեցից զքեզ Տէր. սաղմոս ասացից
1 Ողորմութեանդ ու արդարութեանդ մէջ պիտի օրհնեմ քեզ, Տէ՛ր, սաղմոս պիտի երգեմ,
101 Ողորմութիւնն ու իրաւունքը պիտի երգեմ։Ո՛վ Տէր, քեզի սաղմոս պիտի ըսեմ։
Յողորմութիւն եւ յիրաւունս օրհնեցից զքեզ, Տէր. սաղմոս ասացից:

100:1: Յողորմութիւն եւ յիրաւունս օրհնեցից զքեզ Տէր. սաղմոս ասացից
1 Ողորմութեանդ ու արդարութեանդ մէջ պիտի օրհնեմ քեզ, Տէ՛ր, սաղմոս պիտի երգեմ,
101 Ողորմութիւնն ու իրաւունքը պիտի երգեմ։Ո՛վ Տէր, քեզի սաղմոս պիտի ըսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
100:1100:1 Милость и суд буду петь; Тебе, Господи, буду петь.
100:2 ψαλῶ ψαλλω play καὶ και and; even συνήσω συνιημι comprehend ἐν εν in ὁδῷ οδος way; journey ἀμώμῳ αμωμος flawless; blameless πότε ποτε.1 when? ἥξεις ηκω here πρός προς to; toward με με me διεπορευόμην διαπορευομαι travel through ἐν εν in ἀκακίᾳ ακακια heart μου μου of me; mine ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the οἴκου οικος home; household μου μου of me; mine
100:2 עִבְד֣וּ ʕivᵊḏˈû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy בֹּ֥אוּ bˌōʔû בוא come לְ֝ ˈl לְ to פָנָ֗יו fānˈāʸw פָּנֶה face בִּ bi בְּ in רְנָנָֽה׃ rᵊnānˈā רְנָנָה cry of joy
100:2. erudiar in via perfecta quando venies ad me ambulabo in simplicitate cordis mei in medio domus meaeAnd I will understand in the unspotted way, when thou shalt come to me. I walked in the innocence of my heart, in the midst of my house.
1. I will sing of mercy and judgment: unto thee, O LORD, will I sing praises.
I will sing of mercy and judgment: unto thee, O LORD, will I sing:

100:1 Милость и суд буду петь; Тебе, Господи, буду петь.
100:2
ψαλῶ ψαλλω play
καὶ και and; even
συνήσω συνιημι comprehend
ἐν εν in
ὁδῷ οδος way; journey
ἀμώμῳ αμωμος flawless; blameless
πότε ποτε.1 when?
ἥξεις ηκω here
πρός προς to; toward
με με me
διεπορευόμην διαπορευομαι travel through
ἐν εν in
ἀκακίᾳ ακακια heart
μου μου of me; mine
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
οἴκου οικος home; household
μου μου of me; mine
100:2
עִבְד֣וּ ʕivᵊḏˈû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy
בֹּ֥אוּ bˌōʔû בוא come
לְ֝ ˈl לְ to
פָנָ֗יו fānˈāʸw פָּנֶה face
בִּ bi בְּ in
רְנָנָֽה׃ rᵊnānˈā רְנָנָה cry of joy
100:2. erudiar in via perfecta quando venies ad me ambulabo in simplicitate cordis mei in medio domus meae
And I will understand in the unspotted way, when thou shalt come to me. I walked in the innocence of my heart, in the midst of my house.
1. I will sing of mercy and judgment: unto thee, O LORD, will I sing praises.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Буду размышлять о пути непорочном" - буду заботиться сделать свои поступки чистыми, чтобы узнать, когда я буду достоин принять Ковчег Завета ("когда ты придешь ко мне?"). Буду заботиться (прошедшие времена вместо будущих) о пути непорочном не только в смысле зоркости по отношению к своим мыслям и чувствам, но и по отношению к своим поступкам как частного человека, так и правителя народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Mercy and Judgment; David's Pious Resolution.

1 I will sing of mercy and judgment: unto thee, O LORD, will I sing. 2 I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart. 3 I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. 4 A froward heart shall depart from me: I will not know a wicked person. 5 Whoso privily slandereth his neighbour, him will I cut off: him that hath a high look and a proud heart will not I suffer. 6 Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. 7 He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight. 8 I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.
David here cuts out to himself and others a pattern both of a good magistrate and a good master of a family; and, if these were careful to discharge the duty of their place, it would contribute very much to a universal reformation. Observe,
I. The chosen subject of the psalm (v. 1): I will sing of mercy and judgment, that is,
1. Of God's mercy and judgment, and then it looks back upon the dispensations of Providence concerning David since he was first anointed to be king, during which time he had met with many a rebuke and much hardship on the one hand, and yet, on the other hand, had had many wonderful deliverances wrought for him and favours bestowed upon him; of these he will sing unto God. Note, (1.) God's providences concerning his people are commonly mixed--mercy and judgment; God has set the one over-against the other, and appointed them April-days, showers and sunshine. It was so with David and his family; when there was mercy in the return of the ark there was judgment in the death of Uzza. (2.) When God in his providence exercises us with a mixture of mercy and judgment it is our duty to sing, and sing unto him, both of the one and of the other; we must be suitably affected with both, and make suitable acknowledgments to God for both. The Chaldee-paraphrase of this is observable: If thou bestowest mercy upon me, or If thou bring any judgment upon me, before thee, O Lord! will I sing my hymns for all. Whatever our outward condition is, whether joyful or sorrowful, still we must give glory to God, and sing praises to him; neither the laughter of a prosperous condition nor the tears of an afflicted condition must put us out of tune for sacred songs. Or,
2. It may be understood of David's mercy and judgment; he would, in this psalm, promise to be merciful, and just, or wise, for judgment is often put for discretion. To do justly and love mercy is the sum of our duty; these he would covenant to make conscience of in that place and relation to which God had called him and this in consideration of the various providences of God that had occurred to him. Family-mercies and family-afflictions are both of them calls to family-religion. David put his vow into a song or psalm, that he might the better keep it in his own mind and frequently repeat it, and that it might the better be communicated to others and preserved in his family, for a pattern to his sons and successors.
II. The general resolution David took up to conduct himself carefully and conscientiously in his court, v. 2. We have here,
1. A good purpose concerning his conversation--concerning his conversation in general (how he would behave himself in every thing; he would live by rule, and not at large, not walk at all adventures; he would, though a king, by a solemn covenant bind himself to his good behaviour), and concerning his conversation in his family particularly, not only how he would walk when he appeared in public, when he sat in the throne, but how he would walk within his house, where he was more out of the eye of the world, but where he still saw himself under the eye of God. It is not enough to put on our religion when we go abroad and appear before men; but we must govern ourselves by it in our families. Those that are in public stations are not thereby excused from care in governing their families; nay, rather, they are more concerned to set a good example of ruling their own houses well, 1 Tim. iii. 4. When David had his hands full of public affairs, yet he returned to bless his house, 2 Sam. vi. 20. He resolves, (1.) To act conscientiously and with integrity, to walk in a perfect way, in the way of God's commandments; that is a perfect way, for the law of the Lord is perfect. This he will walk in with a perfect heart, with all sincerity, not dissembling either with God or men. When we make the word of God our rule, and are ruled by it, the glory of God our end, and aim at it, then we walk in a perfect way with a perfect heart. (2.) To act considerately and with discretion: I will behave myself wisely; I will understand or instruct myself in a perfect way, so some. I will walk circumspectly. Note, We must all resolve to walk by the rules of Christian prudence in the ways of Christian piety. We must never turn aside out of the perfect way, under pretence of behaving ourselves wisely; but, while we keep to the good way, we must be wise as serpents.
2. A good prayer: O when wilt thou come unto me? Note, It is a desirable thing, when a man has a house of his own, to have God come to him and dwell with him in it; and those may expect God's presence that walk with a perfect heart in a perfect way. If we compare the account which the historian gives of David (1 Sam. xviii. 14), we shall find how exactly it answers his purpose and prayer, and that neither was in vain. David, as he purposed, behaved himself wisely in all his ways; and, as he prayed, the Lord was with him.
III. His particular resolution to practise no evil himself (v. 3): "I will set no wicked thing before my eyes; I will not design nor aim at any thing but what is for the glory of God and the public welfare." He will never have it in his eye to enrich himself by impoverishing his subjects, or enlarge his own prerogative by encroaching on their property. In all our worldly business we must see that what we set our eyes upon be right and good and not any forbidden fruit, and that we never seek that which we cannot have without sin. It is the character of a good man that he shuts his eyes from seeing evil, Isa. xxxiii. 15. "Nay, I hate the work of those that turn aside from the paths of equity (Job xxxi. 7), not only I avoid it, but I abhor it; it shall not cleave to me. If any blot of injustice should come on my hands, it shall be washed off quickly."
IV. His further resolution not to keep bad servants, nor to employ those about him that were vicious. He will not countenance them, nor show them any favour, lest thereby he should harden them in their wickedness, and encourage others to do like them. He will not converse with them himself, nor admit them into the company of his other servants, lest they should spread the infection of sin in his family. He will not confide in them, nor put them in power under him; for those who hated to be reformed would certainly hinder every thing that is good. When he comes to mention particulars he does not mention drunkards, adulterers, murderers or blasphemers; such gross sinners as these he was in no danger of admitting into his house, nor did he need to covenant particularly against having fellowship with them; but he mentions those whose sins were less scandalous, but no less dangerous, and in reference to whom he needed to stand upon his guard with caution and to behave himself wisely. He will have nothing to do, 1. With spiteful malicious people, who are ill-natured, and will bear a grudge a great while, and care not what mischief they do to those they have a pique against (v. 4): "A froward heart (one that delights to be cross and perverse) shall depart from me, as not fit for society, the bond of which is love. I will not know," that is, "I will have no acquaintance or conversation, if I can help it, with such a wicked person; for a little of the leaven of malice and wickedness will leaven the whole lump." 2. With slanderers, and those who take a pleasure in wounding their neighbour's reputation secretly (v. 5): "Whoso privily slanders his neighbour, either raises or spreads false stories, to the prejudice of his good name, him will I cut off from my family and court." Many endeavour to raise themselves into the favour of princes by unjust representations of persons and things, which they think will please their prince. If a ruler hearken to lies, all his servants are wicked, Prov. xxix. 12. But David will not only not hearken to them, but will prevent the preferment of those that hope thus to curry favour with him: he will punish not only him that falsely accuses another in open court, but him that privily slanders another. I wish David had remembered this vow in the case of Mephibosheth and Ziba. 3. With haughty, conceited, ambitious people; none do more mischief in a family, in a court, in a church, for only by pride comes contention: "Therefore him that has a high look and a proud heart will I not suffer; I will have no patience with those that are still grasping at all preferments, for it is certain that they do not aim at doing good, but only at aggrandizing themselves and their families." God resists the proud, and so will David. 4. With false deceitful people, that scruple not to tell lies, or commit frauds (v. 7): "He that worketh deceit, though he may insinuate himself into my family, yet, as soon as he is discovered, shall not dwell within my house." Some great men know how to serve their own purposes by such as are skilful to deceive, and they are fit tools for them to work by; but David will make use of no such persons as agents for him: He that tells lies shall not tarry in my sight, but shall be expelled the house with indignation. Herein David was a man after God's own heart, for a proud look and a lying tongue are things which God hates; and he was also a type of Christ, who will, in the great day, banish from his presence all that love and make a lie, Rev. xxii. 15.
V. His resolution to put those in trust under him that were honest and good (v. 6): My eyes shall be upon the faithful in the land. In choosing his servants and ministers of state he kept to the land of Israel and would not employ foreigners; none shall be preferred but true-born Israelites, and those such as were Israelites indeed, the faithful in the land; for even in that land there were those that were unfaithful. These faithful ones his eyes shall be upon, to discover them and find them out; for they were modest, did not crowd into the city to court preferment, but lived retired in the land, in the country, out of the way of it. Those are commonly most fit for places of honour and trust that are least fond of them; and therefore wise princes will spy out such in their recesses and privacies, and take them to dwell with them and act under them. He that walks in a perfect way, that makes conscience of what he says and does, shall serve me. The kingdom must be searched for honest men to make courtiers of; and, if any man is better than another, he must be preferred. This was a good resolution of David's; but either he did not keep to it or else his judgment was imposed upon when he made Ahithophel his right hand. It should be the care and endeavour of all masters of families, for their own sakes and their children's, to take such servants into their families as they have reason to hope fear God. The Son of David has his eyes upon the faithful in the land; his secret is with them, and they shall dwell with him. Saul chose servants for their goodliness (1 Sam. viii. 16), but David for their goodness.
VI. His resolution to extend his zeal to the reformation of the city and country, as well as of the court (v. 8): "I will early destroy all the wicked of the land, all that are discovered and convicted; the law shall have its course against them." He would do his utmost to destroy all the wicked, so that there might be none left that were notoriously wicked. He would do it early; he would lose no time and spare no pains; he would be forward and zealous in promoting the reformation of manners and suppression of vice; and those must rise betimes that will do anything to purpose in the work. That which he aimed at was not only the securing of his own government and the peace of the country, but the honour of God in the purity of his church, That I may cut off all wicked doers from the city of the Lord. Not Jerusalem only, but the whole land, was the city of the Lord; so is the gospel-church. It is the interest of the city of the Lord to be purged from wicked doers, who both blemish it and weaken it; and it is therefore the duty of all to do what they can, in their places, towards so good a work, and to be zealously affected in it. The day is coming when the Son of David shall cut off all wicked doers from the new Jerusalem, for there shall not enter into it any that do iniquity.
Adam Clarke: Commentary on the Bible - 1831
101:2: I will behave myself wisely - God's law prescribes a perfect way of life; in this perfect way I have professed to walk, and I must act wisely in order to walk in it.
When wilt thou come unto me? - I can neither walk in this way, nor grow wise unto salvation, unless thou come unto me by thy grace and Spirit; for without thee I can do nothing.
I will walk within my house - It is easier for most men to walk with a perfect heart in the Church, or even in the world, than in their own families. How many are as meek as lambs among others, when at home they are wasps or tigers! The man who, in the midst of family provocations, maintains a Christian character, being meek, gentle, and long-suffering to his wife, his children, and his servants, has got a perfect heart, and adorns the doctrine of God his Savior in all things.
The original is very emphatic; אתהלך ethhallech, "I will set myself to walk," I will make it a determined point thus to walk. I will bear and forbear with children, servants, etc., not speaking rashly, nor giving way to bad tempers. Through various motives a man will behave with propriety and decorum among others; but none of these motives operate in his own house where he feels himself master, and consequently under no restraint.
Albert Barnes: Notes on the Bible - 1834
101:2: I will behave myself wisely - In the choice of principles to guide me; in my conduct in my family; in my official relations. This expresses a "desire" to act wisely, and a "purpose" to do it.
In a perfect way - In accordance with the perfect rules of right. I will make these my guide. I will "aim" to be perfect; I will have before me a perfect standard.
O when wilt thou come unto me? - Perhaps this would be better rendered, "When thou dost come unto me;" that is, When then dost visit me and my dwelling, thou shalt find that these are the principles which regulate and govern me in my house. The idea is that God would come to visit his habitation, and inspect his conduct; and that whenever this should occur, however often it might be, or however unexpectedly he might come, he should "always" find these principles governing him in his family. A man should so live that "whenever" God comes into his dwelling, or when anyone comes, or however narrow and searching may be the inspection, these principles shal be found to regulate his conduct.
I will walk within my house - Before my family; in the principles which shall govern me there.
With a perfect heart - Always aiming to do exactly that which is right: in my general conduct; in the rules by which I live; in my treatment of all under my charge and in my employ. The great principles of "right," in everything - in the smallest matters - shall guide and govern me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
101:2: behave: Psa 101:6, Psa 75:1, Psa 75:2, Psa 119:106, Psa 119:115; Sa1 18:14, Sa1 18:15, Sa1 22:14; Sa2 8:15; Ch2 30:12; Ch2 31:20, Ch2 31:21; Jer 23:5, Jer 23:6
O when: Psa 40:17, Psa 143:7, Psa 143:8
walk: Gen 18:19; Deu 6:7; Jos 24:15; Ti1 3:4, Ti1 3:5
a perfect: Kg1 9:4, Kg1 11:4; Ch2 15:17; Isa 38:3
Geneva 1599
101:2 I will behave myself wisely in a perfect way. (b) O when wilt thou come unto me? I will walk within my house with a perfect heart.
(b) Though as yet you deferred to place me in the kingly dignity, yet I will give myself to wisdom and uprightness being a private man.
John Gill
101:2 I will behave myself wisely in a perfect way, So David did before he came to the throne, which made Saul fear him, and the people love him, 1Kings 18:14 and so he resolved to do, and did afterwards; and thus it becomes all good men, in every station of life, to do: and then do they behave wisely, when they walk circumspectly, not as fools, but as wise, redeeming the time; when they make the perfect law of liberty, the word of God, the rule of their faith; take Christ for their pattern and example, and the Spirit for their guide; when they walk as becomes the Gospel of Christ; seek the glory of God, and the good of others; behave inoffensively to all, and live as pilgrims and strangers here; attending closely to their duty, walking in all the commandments of the Lord blameless: and yet it is certain that no man lives without sin, or does or can behave himself wisely in so "perfect a way" and manner as to have no fault in him; wherefore this seems most applicable to Christ, who, as it was prophesied he should, so he did "deal prudently", or behave wisely, Is 52:13, where the same word is used as here; and this is true of Christ throughout the whole of his life; in his infancy, when but twelve years of age; in his public ministry, in his conduct towards all men; in his answers to the ensnaring questions of his enemies; in his behaviour at his apprehension, arraignment, condemnation and crucifixion; and this to perfection, so as that the least fault could not be found in him:
O when wilt thou come unto me? and perform thy promise in bringing me to rule over all the tribes of Israel: or it may be read without an interrogation, "when thou wilt come unto me" (g); that is, when thou wilt grant me thy gracious presence, and divine assistance, then I will behave myself wisely, in a perfect way; or "in the way of perfect" (h) and upright men, and will walk with them, and do as they do; without the grace of God, and strength of Christ, and the assistance of the Spirit, nothing is to be done that is wise and good: if it is applied to Christ, it respects the time of his sufferings and death, when he was without the divine Presence and help:
I will walk within my house with a perfect heart; or "in the integrity of my heart" (i); in a sincere and upright manner, ruling my own house well, and setting a good example to all in the family; and so should all good men do, performing all duties of religion in the family; be a pattern of good works, bring up their children in the nurture and admonition of the Lord, and neglect nothing that may contribute to their real good and the glory of God: the house of Christ is his church and people: here he walks and manifests himself, giving proofs of his sincere love and affection to them: the Targum paraphrases it,
"the house of my doctrine;''
such is the church of Christ, Is 2:3.
(g) So V. L. Musculus, Cocceius, Gejerus, Junius & Tremellius, Piscator, Tigurine version. (h) "in via integri"; so some in Michaelis. (i) "in integritate cordis mei", Tigurine version, Piscator, Cocceius, Gejerus.
John Wesley
101:2 I will - I will manage all my affairs with wisdom and integrity. When - God is often said in scripture to come to men, when he fulfills a promise to them. House - In my court and family, as well as in my public administrations.
Robert Jamieson, A. R. Fausset and David Brown
101:2 In this Psalm the profession of the principles of his domestic and political government testifies, as well as actions in accordance with it, David's appreciation of God's mercy to him, and His judgment on his enemies: and thus he sings or celebrates God's dealings. (Ps 101:1-8)
He avows his sincere purpose, by God's aid, to act uprightly (Gen 17:1; Ps 18:30).
100:2100:2: եւ ՚ի միտ առից։ Ճանապարհ անբիծ մինչեւ եկեսցէ առ իս. զի գնայի ես յանբծութեան սրտի իմոյ ՚ի մէջ տան իմոյ[7369]։ [7369] Ոմանք.Գնայի ես ամբծութեամբ. կամ՝ յանբծութիւն սրտի իմոյ եւ ՚ի մէջ։
2 եւ ի մտի պիտի ունենամ անբիծ ճանապարհով ընթանալ, մինչեւ որ նա գայ ինձ մօտ. քանզի ես իմ տան մէջ սրտիս անարատութեամբ էի ընթանում:
2 Իմաստութիւնով պիտի քալեմ կատարելութեան ճամբուն մէջ. Ե՞րբ ինծի պիտի գաս։Իմ տանս մէջ սրտիս կատարելութիւնով պիտի վարուիմ։
եւ ի միտ առից, ճանապարհ [624]ամբիծ մինչեւ եկեսցէ`` առ իս. զի գնայի ես յամբծութեան սրտի իմոյ ի մէջ տան իմոյ:

100:2: եւ ՚ի միտ առից։ Ճանապարհ անբիծ մինչեւ եկեսցէ առ իս. զի գնայի ես յանբծութեան սրտի իմոյ ՚ի մէջ տան իմոյ[7369]։
[7369] Ոմանք.Գնայի ես ամբծութեամբ. կամ՝ յանբծութիւն սրտի իմոյ եւ ՚ի մէջ։
2 եւ ի մտի պիտի ունենամ անբիծ ճանապարհով ընթանալ, մինչեւ որ նա գայ ինձ մօտ. քանզի ես իմ տան մէջ սրտիս անարատութեամբ էի ընթանում:
2 Իմաստութիւնով պիտի քալեմ կատարելութեան ճամբուն մէջ. Ե՞րբ ինծի պիտի գաս։Իմ տանս մէջ սրտիս կատարելութիւնով պիտի վարուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
100:2100:2 Буду размышлять о пути непорочном: > Буду ходить в непорочности моего сердца посреди дома моего.
100:3 οὐ ου not προεθέμην προτιθημι propose πρὸ προ before; ahead of ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine πρᾶγμα πραγμα act; matter παράνομον παρανομος do; make παραβάσεις παραβασις transgression ἐμίσησα μισεω hate
100:3 דְּע֗וּ dᵊʕˈû ידע know כִּֽי־ kˈî- כִּי that יְהוָה֮ [yᵊhwāh] יְהוָה YHWH ה֤וּא hˈû הוּא he אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) הֽוּא־ hˈû- הוּא he עָ֭שָׂנוּ ˈʕāśānû עשׂה make וְו *wᵊ וְ and לֹ֣ולא *lˈô לְ to אֲנַ֑חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we עַ֝מֹּ֗ו ˈʕammˈô עַם people וְ wᵊ וְ and צֹ֣אן ṣˈōn צֹאן cattle מַרְעִיתֹֽו׃ marʕîṯˈô מַרְעִית pasturage
100:3. non ponam coram oculis meis verbum Belial facientem declinationes odivi nec adhesit mihiI will not set before my eyes any unjust thing: I hated the workers of iniquities.
2. I will behave myself wisely in a perfect way: Oh when wilt thou come unto me? I will walk within my house with a perfect heart.
I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart:

100:2 Буду размышлять о пути непорочном: <<когда ты придешь ко мне?>> Буду ходить в непорочности моего сердца посреди дома моего.
100:3
οὐ ου not
προεθέμην προτιθημι propose
πρὸ προ before; ahead of
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
πρᾶγμα πραγμα act; matter
παράνομον παρανομος do; make
παραβάσεις παραβασις transgression
ἐμίσησα μισεω hate
100:3
דְּע֗וּ dᵊʕˈû ידע know
כִּֽי־ kˈî- כִּי that
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
ה֤וּא hˈû הוּא he
אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s)
הֽוּא־ hˈû- הוּא he
עָ֭שָׂנוּ ˈʕāśānû עשׂה make
וְו
*wᵊ וְ and
לֹ֣ולא
*lˈô לְ to
אֲנַ֑חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
עַ֝מֹּ֗ו ˈʕammˈô עַם people
וְ wᵊ וְ and
צֹ֣אן ṣˈōn צֹאן cattle
מַרְעִיתֹֽו׃ marʕîṯˈô מַרְעִית pasturage
100:3. non ponam coram oculis meis verbum Belial facientem declinationes odivi nec adhesit mihi
I will not set before my eyes any unjust thing: I hated the workers of iniquities.
2. I will behave myself wisely in a perfect way: Oh when wilt thou come unto me? I will walk within my house with a perfect heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Все преступное буду ненавидеть ("не положу пред очами" - не буду любоваться, подражать), равно как и людей преступных.
Adam Clarke: Commentary on the Bible - 1831
101:3: I will set no wicked thing before mine eyes - I will undertake no unjust wars; will enter into no sinful alliances; will not oppress my subjects by excessive taxation, to support extravagance in my court. I will not look favourably on things or words of Belial. What is good for nothing or evil in its operation, what is wicked in its principle, and what would lead me away from righteousness and truth, I will never set before my eyes.
Them that turn aside - I shall particularly abominate the conduct of those who apostatize from the true religion, and those who deny its Divine authority, and who live without having their conduct governed by its influence, such shall never he put in a place of political trust or confidence by me.
Albert Barnes: Notes on the Bible - 1834
101:3: I will set no wicked thing before mine eyes - That is, I will propose no wicked thing to be done; I will have no such object in view; I will employ no one to do that which is wrong. The margin, as the Hebrew, is, "thing of Belial." See the notes at Psa 41:8. It here means that which is worthless, bad, wicked. He would have no wicked aim; he would not look upon a wicked thing for a moment, or with the least favor.
I hate the work of them that turn aside - All their doings, motives, plans. The word rendered "turn aside" means to turn out of the way; out of the right path: Wanderers - transgressors - those who leave the path of truth and honesty.
It shall not cleave to me - I will have nothing to do with it. It shall not he allowed to attach itself to me. A wicked plan or purpose is thus represented as having a tendency to fasten itself on a man, or to "stick to him" - as pitch, or wax, as a "burn" does.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
101:3: set: Psa 18:20-23, Psa 26:4, Psa 26:5, Psa 39:1, Psa 119:37, Psa 119:113; Exo 20:17; Sa2 11:2, Sa2 11:3; 1Kings 21:2-29; Job 31:1; Pro 6:25, Pro 23:31-35; Ecc 6:9; Isa 33:15; Jer 22:17; Hos 7:6, Hos 7:7; Mic 2:2; Mat 5:28; Jam 1:13-15
wicked thing: Heb. thing of Belial, Kg1 21:13
I hate: Psa 97:10; Rom 12:9
them: Psa 14:3, Psa 36:3, Psa 40:4, Psa 78:41, Psa 78:57, Psa 125:5; Exo 32:8; Jos 23:6; Sa1 12:20, Sa1 12:21; Sa1 15:11; Isa 30:11; Zep 1:5, Zep 1:6; Gal 4:9; Heb 10:39; Pe2 2:21; Jo1 2:19
it shall not: Deu 13:17
Geneva 1599
101:3 I will set no wicked thing before mine eyes: I hate (c) the work of them that turn aside; [it] shall not cleave to me.
(c) He shows that magistrates do not do their duties, unless they are enemies to all vice.
John Gill
101:3 I will set no wicked thing before mine eyes, Either the eyes of the body, which are the inlets of lust and are easily caught with objects that inflame the heart, and should be turned aside from beholding vanity; or the eyes of the mind; so the Targum,
"I will not propose to my heart;''
or, as Kimchi,
"in my thought'',
that is, I will not set up an evil thing in my imagination, to dwell upon in my thoughts, and take delight and pleasure in meditating upon it; or set it before me, to imitate as a pattern, to work by, and copy after: Christ did not so; he set the Lord always before him, Ps 16:8, not anything of Belial (k) or Satan, as the phrase here may be rendered; no, he always bid Satan, or anything of his, be gone, and get behind him, Mt 4:10.
I hate the work of them that turn aside; from God, and from his law; from the paths of religion, truth, and virtue; and from the Gospel, and a profession of it; such are not fit for the kingdom of God, and in these God and Christ have no pleasure, Heb 10:38,
Tit shall not cleave to me; neither the wicked thing, or thing of Belial, nor the work of apostasy; that is, he would have no familiarity nor fellowship with it; not come near it, nor connive at it, but hate and abhor it: the Jews said, an evil disease, or a thing of Belial, "cleaveth fast unto him", Ps 41:8, but they were mistaken.
(k) "verbum Belijahal", Montanus; so Cocceius, Gejerus, Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
101:3 set . . . eyes--as an example to be approved and followed.
no wicked thing--literally, "word," plan or purpose of Belial (Ps 41:8).
work of . . . aside--apostates.
not cleave to me--I will not be implicated in it (compare Ps 1:1-3).
100:3100:3: Ո՛չ եդի առաջի աչաց իմոց իրս անիրաւութեան. ոյք առնէին զուրացութիւն. ատեցի։ Ո՛չ մերձեցաւ առ իս[7370][7370] Ոմանք.Զիրս անիրաւութեամբ. ոյք առնէին զանօրէնութիւնս ատեցի։
3 Աչքերիս առջեւ անիրաւ բան չդրի, եւ ուրացութիւն անողներին ատեցի:
3 Աչքերուս առջեւ չար բան պիտի չդնեմ, Մոլորածներուն գործը կ’ատեմ, Թող անիկա ինծի չփակչի։
Ոչ եդի առաջի աչաց իմոց իրս անիրաւութեան, ոյք առնէին զուրացութիւն` ատեցի, ոչ մերձեցաւ առ իս:

100:3: Ո՛չ եդի առաջի աչաց իմոց իրս անիրաւութեան. ոյք առնէին զուրացութիւն. ատեցի։ Ո՛չ մերձեցաւ առ իս[7370]
[7370] Ոմանք.Զիրս անիրաւութեամբ. ոյք առնէին զանօրէնութիւնս ատեցի։
3 Աչքերիս առջեւ անիրաւ բան չդրի, եւ ուրացութիւն անողներին ատեցի:
3 Աչքերուս առջեւ չար բան պիտի չդնեմ, Մոլորածներուն գործը կ’ատեմ, Թող անիկա ինծի չփակչի։
zohrab-1805▾ eastern-1994▾ western am▾
100:3100:3 Не положу пред очами моими вещи непотребной; дело преступное я ненавижу: не прилепится оно ко мне.
100:4 οὐκ ου not ἐκολλήθη κολλαω cling; join μοι μοι me καρδία καρδια heart σκαμβή σκαμβη deviate; avoid ἀπ᾿ απο from; away ἐμοῦ εμου my τοῦ ο the πονηροῦ πονηρος harmful; malignant οὐκ ου not ἐγίνωσκον γινωσκω know
100:4 בֹּ֤אוּ bˈōʔû בוא come שְׁעָרָ֨יו׀ šᵊʕārˌāʸw שַׁעַר gate בְּ bᵊ בְּ in תֹודָ֗ה ṯôḏˈā תֹּודָה thanksgiving חֲצֵרֹתָ֥יו ḥᵃṣērōṯˌāʸw חָצֵר court בִּ bi בְּ in תְהִלָּ֑ה ṯᵊhillˈā תְּהִלָּה praise הֹֽודוּ־ hˈôḏû- ידה praise לֹ֝֗ו ˈlˈô לְ to בָּרֲכ֥וּ bārᵃḵˌû ברך bless שְׁמֹֽו׃ šᵊmˈô שֵׁם name
100:4. cor pravum recedet a me malum nesciamThe perverse heart did not cleave to me: and the malignant, that turned aside from me, I would not know.
3. I will set no base thing before mine eyes: I hate the work of them that turn aside; it shall not cleave unto me.
I will set no wicked thing before mine eyes: I hate the work of them that turn aside; [it] shall not cleave to me:

100:3 Не положу пред очами моими вещи непотребной; дело преступное я ненавижу: не прилепится оно ко мне.
100:4
οὐκ ου not
ἐκολλήθη κολλαω cling; join
μοι μοι me
καρδία καρδια heart
σκαμβή σκαμβη deviate; avoid
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τοῦ ο the
πονηροῦ πονηρος harmful; malignant
οὐκ ου not
ἐγίνωσκον γινωσκω know
100:4
בֹּ֤אוּ bˈōʔû בוא come
שְׁעָרָ֨יו׀ šᵊʕārˌāʸw שַׁעַר gate
בְּ bᵊ בְּ in
תֹודָ֗ה ṯôḏˈā תֹּודָה thanksgiving
חֲצֵרֹתָ֥יו ḥᵃṣērōṯˌāʸw חָצֵר court
בִּ bi בְּ in
תְהִלָּ֑ה ṯᵊhillˈā תְּהִלָּה praise
הֹֽודוּ־ hˈôḏû- ידה praise
לֹ֝֗ו ˈlˈô לְ to
בָּרֲכ֥וּ bārᵃḵˌû ברך bless
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
100:4. cor pravum recedet a me malum nesciam
The perverse heart did not cleave to me: and the malignant, that turned aside from me, I would not know.
3. I will set no base thing before mine eyes: I hate the work of them that turn aside; it shall not cleave unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. "Сердце развращенное будет удалено от меня" - гордого сердца не будет во мне; не будет действий, подсказанных личным, своенравным желанием, напротив, буду смиренно руководиться указаниями Твоей воли; буду очищать город от клеветников и не входить в близкие сношения с людьми, презирающими других и ненасытными честолюбцами, т. е. Давид обещает возвышать и приближать к себе только достойных.
Adam Clarke: Commentary on the Bible - 1831
101:4: A froward heart - Rash and headstrong men shall not be employed by me.
I will not know a wicked person - I will give no countenance to sinners of any kind; and whatever is evil shall be an object of my abhorrence.
Albert Barnes: Notes on the Bible - 1834
101:4: A froward heart shall depart from me - The word here rendered froward means perverse, false, deceitful, depraved. See the notes at Psa 18:26. The "idea" here is that of one who is inclined to evil; who has some wrong passion or inclination to indulge; who has an obstinate and perverse will; who does not listen to reason or the voice of wise persuasion; who will do wrong, despite all the means which may be employed to induce him to do right. The language may either refer to the author of the psalm himself, as regulating his own conduct; or it may refer to those in his employ. In the former sense, it would mean that he would not himself be perverse and froward; in the latter sense, that he would not have such persons in his employ. The connection seems to require that we should understand it in the latter sense, as referring to the class of persons that the psalmist would have about him.
I will not know a wicked person - I will not countenance such a one; I will not recognize such a one among those who are admitted into my house, or own him as my friend; or, I will not have such in my employ. Probably the language embraces both these ideas - as it should in the case of all who are at the head of a family:
(a) I will not countenance or recognize as among my friends, who are to be admitted to my fireside and family, and who are to be familiar with me and my children, those who are profligate, wicked, and unprincipled, whatever may be their rank, their wealth, their accomplishments, their fascination of manner, or their power of conversation;
(b) I will have in my employ no one who is not honest, temperate, virtuous, pure. The welfare of a family depends more on the former of these things than the latter; no family can be well ordered where both are not found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
101:4: A froward: Pro 2:12-15, Pro 3:32, Pro 8:13, Pro 11:20
know: Psa 6:8, Psa 119:115; Pro 9:6, Pro 22:24; Mat 7:23; Co2 6:14-16, Co2 11:33; Ti2 2:19
John Gill
101:4 A froward heart shall depart from me,.... A man of a froward heart, that devises frowardness in his heart, and speaks it out with his mouth; that which is perverse, and contrary to the law of God and Gospel of Christ, to the light of nature and the word of God; contrary to the sentiments of all good men, and repugnant to truth and good manners: such sort of persons are disagreeable companions, and good men would not choose to have anything to do with them; they are hateful to Christ, and shall be bid to depart from him; see Prov 8:13.
I will not know a wicked person: so as to be familiar with him, or show him any respect; have any affection for him, or take any notice of him; such Christ will not know at the great day, Mt 7:23, or "I will not know wickedness" (l), or any wicked work and action, approve of it, love it, delight in it, and do it: the Targum interprets it of the evil concupiscence, corruption of nature, or indwelling sin, which is hated by the believer, Rom 7:15 and is utterly unknown to Christ; he was not conscious of it; he knew no sin, 2Cor 5:21 original or actual; he had no sin in him, nor was any done by him, or, it may be, mention is made of the morning, because that was the usual time of hearing and judging causes, Jer 21:12, or this may have respect to the spiritual reign of Christ, whose coming will be as the morning; when the Heathens shall perish out of his land, when sinners shall be consumed out of the earth, and the wicked shall be no more, and he will destroy them that destroy the earth, Ps 10:16. The Targum agrees with this,
"in the world to come, which is like to the light of the morning, I will destroy all the wicked of the earth:''
that I may cut off all wicked doers from the city of the Lord; from the city of Jerusalem, as the Targum and Kimchi interpret it; and it may be understood of the church of God, in the spiritual reign of Christ, into which shall enter no more the uncircumcised and the unclean; and all that offend and do iniquity shall be gathered out of it, Is 52:1 or of the New Jerusalem church state, in the personal reign of Christ, into which no wicked doers will be admitted, but will remain for ever without, Rev_ 21:27.
(l) "malum hominem sive opus", Gejerus, Michaelis.
John Wesley
101:4 Depart - Shall be turned out of my court. Know - Not own nor countenance.
Robert Jamieson, A. R. Fausset and David Brown
101:4 A froward heart--or, "perverse heart" (Ps 18:26). Such a temper I will not indulge, nor even know evil or wickedness.
100:4100:4: որ թեւրն էր սրտիւ. խոտորեալ յինէն անզգամին, եւ ես ո՛չ ինչ փոյթ առնէի[7371]։ [7371] Ոմանք.Որ թիւրն էր սրտիւ, խոտորել յի՛՛... եւ ես ինչ ո՛չ փոյթ առնէի։
4 Ծուռ սիրտ ունեցողն ինձ չմօտեցաւ. անզգամն ինձնից խոտորուեց, բայց ես հոգ չարեցի:
4 Ծուռ սիրտը թող զատուի ինձմէ։Չարը պիտի չճանչնամ։
Որ թիւրն էր սրտիւ` խոտորեալ յինէն. անզգամին` ես ինչ ոչ փոյթ առնէի:

100:4: որ թեւրն էր սրտիւ. խոտորեալ յինէն անզգամին, եւ ես ո՛չ ինչ փոյթ առնէի[7371]։
[7371] Ոմանք.Որ թիւրն էր սրտիւ, խոտորել յի՛՛... եւ ես ինչ ո՛չ փոյթ առնէի։
4 Ծուռ սիրտ ունեցողն ինձ չմօտեցաւ. անզգամն ինձնից խոտորուեց, բայց ես հոգ չարեցի:
4 Ծուռ սիրտը թող զատուի ինձմէ։Չարը պիտի չճանչնամ։
zohrab-1805▾ eastern-1994▾ western am▾
100:4100:4 Сердце развращенное будет удалено от меня; злого я не буду знать.
100:5 τὸν ο the καταλαλοῦντα καταλαλεω slander λάθρᾳ λαθρα privately τοῦ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him τοῦτον ουτος this; he ἐξεδίωκον εκδιωκω chase out ὑπερηφάνῳ υπερηφανος proud ὀφθαλμῷ οφθαλμος eye; sight καὶ και and; even ἀπλήστῳ απληστος heart τούτῳ ουτος this; he οὐ ου not συνήσθιον συνεσθιω eat with
100:5 כִּי־ kî- כִּי that טֹ֣וב ṭˈôv טֹוב good יְ֭הֹוָה [ˈyhôāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity חַסְדֹּ֑ו ḥasdˈô חֶסֶד loyalty וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto דֹּ֥ר dˌōr דֹּור generation וָ֝ ˈwā וְ and דֹ֗ר ḏˈōr דֹּור generation אֱמוּנָתֹֽו׃ ʔᵉmûnāṯˈô אֱמוּנָה steadiness
100:5. loquentem in abscondito contra proximum suum hunc interficiam superbum oculis et altum corde cum hoc esse non poteroThe man that in private detracted his neighbour, him did I persecute. With him that had a proud eye, and an unsatiable heart, I would not eat.
4. A froward heart shall depart from me: I will know no evil thing.
A froward heart shall depart from me: I will not know a wicked:

100:4 Сердце развращенное будет удалено от меня; злого я не буду знать.
100:5
τὸν ο the
καταλαλοῦντα καταλαλεω slander
λάθρᾳ λαθρα privately
τοῦ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
τοῦτον ουτος this; he
ἐξεδίωκον εκδιωκω chase out
ὑπερηφάνῳ υπερηφανος proud
ὀφθαλμῷ οφθαλμος eye; sight
καὶ και and; even
ἀπλήστῳ απληστος heart
τούτῳ ουτος this; he
οὐ ου not
συνήσθιον συνεσθιω eat with
100:5
כִּי־ kî- כִּי that
טֹ֣וב ṭˈôv טֹוב good
יְ֭הֹוָה [ˈyhôāh] יְהוָה YHWH
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
חַסְדֹּ֑ו ḥasdˈô חֶסֶד loyalty
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
דֹּ֥ר dˌōr דֹּור generation
וָ֝ ˈwā וְ and
דֹ֗ר ḏˈōr דֹּור generation
אֱמוּנָתֹֽו׃ ʔᵉmûnāṯˈô אֱמוּנָה steadiness
100:5. loquentem in abscondito contra proximum suum hunc interficiam superbum oculis et altum corde cum hoc esse non potero
The man that in private detracted his neighbour, him did I persecute. With him that had a proud eye, and an unsatiable heart, I would not eat.
4. A froward heart shall depart from me: I will know no evil thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
101:5: Whoso privily slandereth his neighbor - All flatterers and time-servers, and those who by insinuations and false accusations endeavor to supplant the upright, that they may obtain their offices for themselves or their dependants, will I consider as enemies to the state, I will abominate, and expel them from my court.
The Chaldee gives a remarkable meaning to the Hebrew, מלשני בסתר רעהו melasheni bassether reehu, which we translate, Whoso privily slandereth his neighbour, and which it renders thus, דמשתעי לישן תליתי על חבריה demishtaey lishan telitai al chabreyah: "He who speaks with the triple tongue against his neighbor." That is, the tongue by which he slays three persons, viz.,
1. The man whom he slanders;
2. Him to whom he communicates the slander; and,
3. Himself, the slanderer.
Every slanderer has his triple tongue, and by every slander inflicts those three deadly wounds. Such a person deserves to be cut off. On this subject St. Jerome speaks nearly in the same way: Ille qui detrahit, et se, et illum qui audit, demergit; "He who slanders ruins both himself and him who hears him;" he might have added, and him who is slandered, for this is often the case; the innocent are ruined by detraction.
A high look and a proud heart - One who is seeking preferment; who sticks at nothing to gain it; and one who behaves himself haughtily and insolently in his office.
Will not I suffer - לא אוכל lo uchal, I cannot away with. These persons especially will I drive from my presence, and from all state employments.
Albert Barnes: Notes on the Bible - 1834
101:5: Whoso privily slandereth his neighbour - literally, "One who speaks concerning his neighbor in secret." If a man has any good to say of another, he will be likely to say it openly; if he has any evil to say, it will be likely to be said in secret. Hence, to speak in secret of anyone comes to mean the same thing as to slander him.
Him will I cut off - That is, I will cut him off from me; I will not employ him. He would not have one in his house, or in his service, who did injustice to the character of others; who stabbed their reputation in the dark. This was alike indicative of the personal character of the author of the psalm, and of his purpose as the head of a family. It is hardly necessary to say that no one should employ another who is in the habit of slandering his neighbor.
Him that hath an high look - That is proud - as a proud man commonly carries his head high.
And a proud heart - The Hebrew word here rendered "proud" commonly means wide, broad, large, as of the sea, or of an extended country, Job 11:9; Exo 3:8. It is applied also to the law of God as comprehensive, and without limit, Psa 119:96. Then it comes to mean swelled up - made large - inflated Pro 28:25; and hence, proud and arrogant.
Will not I suffer - I will not tolerate such a person near me. No one can have peace in his house who has such a class of servants or domestics; no one should countenance such persons. Humility is the very foundation of all virtue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
101:5: Whoso: Psa 15:3, Psa 50:20; Exo 20:16, Exo 23:1; Lev 19:16; Pro 10:18, Pro 20:19, Pro 25:23; Eze 22:9; Co1 5:11; Ti1 3:11; Tit 2:3
an high: Psa 10:2-4, Psa 18:27, Psa 138:6; Sa1 2:3; Job 40:11, Job 40:12; Pro 6:16-19, Pro 30:13; Isa 2:11; Dan 4:37; Oba 1:3, Oba 1:4; Luk 18:14; Pe1 5:5, Pe1 5:6
Geneva 1599
101:5 Whoso privily (d) slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.
(d) In promising to punish these vices, which are most pernicious in them that are about Kings, he declares that he will punish all.
John Gill
101:5 Whoso privily slandereth his neighbour, him will I cut off,.... That raises and spreads a false report of him; that insinuates evil things of him; that brings false charges and accusations against him, in a private manner, when he has no opportunity to defend himself: such an one David threatens to cut off from his presence, as Kimchi interprets it; from all communion and conversation with him; and yet he listened to the slanders of Ziba against Mephibosheth: but Christ, who knows the hearts and the secret actions of men, will reject and cut off all persons of such a character: the Targum is,
"he that speaketh with a triple tongue against his neighbour, him will I destroy, and he shall be smitten with the leprosy:''
a slandering tongue is called a triple tongue with the Jews (m), because, as they say, it kills three persons; him that carries the slander, him that receives it, and him of whom it is related; see the Apocrypha:
"Whoso hearkeneth unto it shall never find rest, and never dwell quietly.'' (Sirach 28:16)
him that hath an high look and a proud heart will not I suffer; or, "I cannot" (n); that is, cannot bear him in my presence and company; cannot look upon him with any pleasure and delight: the Septuagint, Vulgate Latin, and the Oriental versions, render it, "with him I will not eat": have no familiarity or acquaintance with him; see 1Cor 5:11, such who looked above others, and with contempt upon them, whose hearts were large, as the word (o) signifies, were ambitious and insatiable, and never had enough of riches and honour; such were very contrary to David's character, and could never be agreeable to him, Ps 121:1, as the proud and haughty Pharisees were not to Christ, Lk 18:9, and the man of sin that exalts himself above all that is called God, that little horn, whose look is more stout than his fellows, Th2 2:4.
(m) T. Bab. Erahin, fol. 15. 2. Vide Targum Jon. in Deut. 27. 4. (n) "non potero", Pagninus, Montanus, Gejerus; "ferre", Musculus, Junius & Tremellius, Piscator, Cocceius, Michaelis. (o) "vastum corde", Montanus; "latum corde", Vatablus, Cocceius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
101:5 The slanderers and haughty persons, so mischievous in society, I will disown; but--
100:5100:5: Որ խօսէր գաղտ զընկերէ իւրմէ, զնա բացէ ՚ի բա՛ց հալածէի։ Որ ամբարտաւան էր աչօք՝ եւ ագահ սրտիւ, ընդ նմա եւ հա՛ց ո՛չ ուտէի[7372]։ [7372] Ոմանք.Զնա բացեայ ՚ի բաց հա՛՛... Որ ամբարտաւան էր... եւ ո՛չ հաց ուտէի։
5 Ով ծածուկ խօսեց իր ընկերոջ դէմ, նրան բացէիբաց հալածեցի, ով ամբարտաւան էր աչքով եւ ագահ՝ սրտով, նրա հետ հաց իսկ չկերայ:
5 Ան որ ծածուկ կը խօսի իր ընկերին դէմ, պիտի ջնջեմ. Ան որ աչքերով բարձր է ու սրտով ամբարտաւան՝ Անոր պիտի չհամբերեմ։
Որ խօսէր գաղտ զընկերէ իւրմէ, զնա բացէ ի բաց հալածէի. որ [625]ամբարտաւան էր աչօք եւ ագահ սրտիւ, ընդ նմա եւ հաց ոչ ուտէի:

100:5: Որ խօսէր գաղտ զընկերէ իւրմէ, զնա բացէ ՚ի բա՛ց հալածէի։ Որ ամբարտաւան էր աչօք՝ եւ ագահ սրտիւ, ընդ նմա եւ հա՛ց ո՛չ ուտէի[7372]։
[7372] Ոմանք.Զնա բացեայ ՚ի բաց հա՛՛... Որ ամբարտաւան էր... եւ ո՛չ հաց ուտէի։
5 Ով ծածուկ խօսեց իր ընկերոջ դէմ, նրան բացէիբաց հալածեցի, ով ամբարտաւան էր աչքով եւ ագահ՝ սրտով, նրա հետ հաց իսկ չկերայ:
5 Ան որ ծածուկ կը խօսի իր ընկերին դէմ, պիտի ջնջեմ. Ան որ աչքերով բարձր է ու սրտով ամբարտաւան՝ Անոր պիտի չհամբերեմ։
zohrab-1805▾ eastern-1994▾ western am▾
100:5100:5 Тайно клевещущего на ближнего своего изгоню; гордого очами и надменного сердцем не потерплю.
100:6 οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐπὶ επι in; on τοὺς ο the πιστοὺς πιστος faithful τῆς ο the γῆς γη earth; land τοῦ ο the συγκαθῆσθαι συγκαθημαι sit together αὐτοὺς αυτος he; him μετ᾿ μετα with; amid ἐμοῦ εμου my πορευόμενος πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey ἀμώμῳ αμωμος flawless; blameless οὗτός ουτος this; he μοι μοι me ἐλειτούργει λειτουργεω employed; minister
100:6. oculi mei ad fideles terrae ut habitent mecum ambulans in via simpliciter hic ministrabit mihiMy eyes were upon the faithful of the earth, to sit with me: the man that walked in the perfect way, he served me.
5. Whoso privily slandereth his neighbour, him will I destroy: him that hath an high look and a proud heart will I not suffer.
Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer:

100:5 Тайно клевещущего на ближнего своего изгоню; гордого очами и надменного сердцем не потерплю.
100:6
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐπὶ επι in; on
τοὺς ο the
πιστοὺς πιστος faithful
τῆς ο the
γῆς γη earth; land
τοῦ ο the
συγκαθῆσθαι συγκαθημαι sit together
αὐτοὺς αυτος he; him
μετ᾿ μετα with; amid
ἐμοῦ εμου my
πορευόμενος πορευομαι travel; go
ἐν εν in
ὁδῷ οδος way; journey
ἀμώμῳ αμωμος flawless; blameless
οὗτός ουτος this; he
μοι μοι me
ἐλειτούργει λειτουργεω employed; minister
100:6. oculi mei ad fideles terrae ut habitent mecum ambulans in via simpliciter hic ministrabit mihi
My eyes were upon the faithful of the earth, to sit with me: the man that walked in the perfect way, he served me.
5. Whoso privily slandereth his neighbour, him will I destroy: him that hath an high look and a proud heart will I not suffer.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Все благоволение Давида будет к тем, кто верует в Бога, благочестив ("верные земли"), чист в поступках ("кто ходит путем непорочности"). - "Говорящий ложь не останется пред глазами моими" - не будет прав, не будет поощряем и награждаем мною. - "С раннего утра" - с возможной и полной быстротой ("утро") и неуклонностью буду заботиться об очищении города от всех беззаконников.

Этой молитвой Давида заканчиваются псалмы 1-го часа. Здесь в дополнение к Пс 5: и 8: Церковь предлагает человеку общие указания для руководства в своей деятельности при наступающем дне.
Adam Clarke: Commentary on the Bible - 1831
101:6: Mine eyes - My approbation.
Upon the faithful - The humble, upright followers of God.
That they may dwell with me - Be my confidants and privy counsellors. No irreligious or wicked man, whatever his abilities may be, shall be countenanced or supported by me. I will purify my court from the base, the irreligious, the avaricious, the venal, the profligate, and the wicked.
He that walketh in a perfect way - He that is truly religious.
He shalt serve me - Shall be my prime minister, and the chief officer in my army, and over my finances.
Albert Barnes: Notes on the Bible - 1834
101:6: Mine eyes shall be upon the faithful of the land ... - I will look to them to be employed in my house, and in my service. The word rendered "faithful" means those who are worthy of belief or confidence. It does not "necessarily" mean those who are pious or religious - though it is often used to denote such persons, in reference to the principal trait in the character of the pious, that is, confidence or faith in God. The essential meaning here is, that he would seek those who were trustworthy; on whom he could place reliance; whose truth, fidelity, and honesty he could confide in. This would be most certainly found in those who are "faithful" to God, and who would then be "faithful" to lower obligations. Undoubtedly, also, it is desirable, on some accounts, to have only such in our employ, if such can be found. But we are not to regard this passage as teaching the doctrine, even by the example of the psalmist, that we are to employ no persons but such as are truly religious. There are others who will be found faithful, honest, and reliable; and they have such a claim to our confidence as to impose on us a moral obligation to show them that confidence - so far, at least, that we shall not, by any act of ours, declare them not worthy of trust because they are not religious. Besides, it may be desirable, on many accounts, that persons who are not religious should be brought under the influence of religion in pious families, and enjoy the advantages which may be connected with a religious household. In seeking our own interest, and what will be for our own welfare and happiness, we should not be unmindful of what may be for the good of others. Religion may extend itself much in the world by thus bringing into the service of religious households those who may, by example, instruction, and prayer, be led to the possession and practice of true religion.
He that walketh in a perfect way ... - Margin, "perfect in the way." The translation in the text is the more correct. The phrase means an upright man; a man of integrity. It does not necessarily imply that he is absolutely holy, or free from all sin, but that he is upright, consistent, honest: a man whose moral character is developed in proper proportions, or is such that it may be relied on. See the notes at Job 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
101:6: Mine: Psa 15:4, Psa 34:15, Psa 119:63; Pro 28:28, Pro 29:2; Mat 24:45; Luk 12:43, Luk 12:44; Rom 13:1-4
that they: Joh 12:26, Joh 14:3, Joh 17:24; Rev 3:20, Rev 3:21, Rev 21:3
in a perfect way: or, perfect in the way, Psa 119:1-3 *marg. Phi 3:12-15
Geneva 1599
101:6 Mine eyes [shall be] upon the (e) faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.
(e) He shows what the true use of the sword is, to punish the wicked and to maintain the good.
John Gill
101:6 Mine eyes shall be upon the faithful of the land,.... To look them out, bring them to court, and promote them to places of honour and trust; such an one was David himself, and such there were in the land of Israel, though but few, and of which he complains, Ps 12:1. Christ's eyes are upon faithful persons, on faithful ministers of the word, who preach the Gospel faithfully, administer the ordinances truly, are faithful to the souls of men in watching over them, reproving and exhorting them; his eyes are upon them to keep and preserve them, and to honour and reward them with a crown of life that fadeth not away; and his eyes are also on faithful members of churches, such who truly believe in him, who hold fast the faithful word, and keep close to his worship and ordinances; his eyes are upon them, to show favour to them, to bestow blessings upon them, and to protect and defend them, and preserve them from perishing:
that they may dwell with me; or, "sit with me" (p); at his table, or at the council board, or in judgment, and assist him in the affairs of government: so such as are faithful shall dwell with Christ both here and hereafter; they dwell in him and with him by faith, and have communion with him; they dwell in his house below, and shall dwell with him above for evermore:
he that walketh in a perfect way; in God's way, in the way he has prescribed and directed, to what is perfect; in a way agreeable to his word, in all his commandments and ordinances, in Christ, the way, the truth, and the life:
and in the way of perfect men (q), as it may be rendered; in the way that such walk; and though he does not walk perfectly, or without sin, yet sincerely and uprightly:
he shall serve me; be taken into my service, be employed by me, as a prime minister, a counsellor, a secretary of state, or in other lesser places under David. But, as it refers to Christ, it signifies that such an one shall be a servant of his, which is no small honour; for, where he is, there shall his servant be, Jn 12:26. The Targum is,
"he shall stand with my servants;''
in his house here, and at his right hand hereafter.
(p) "ad sedendum", Montanus; "ut sedeant", V. L. Gejerus. (q) "in via integra vel integri", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
101:6 Mine eyes . . . upon--or, I will select reliable and honest men for my servants.
100:6100:6: Աչք իմ ՚ի հաւատացեալս երկրի, զի նստցին նոքա ընդ իս։ Որ գնայր ՚ի ճանապարհ անբիծ, նա՛ պաշտէր զիս[7373]։ [7373] Ոմանք.՚Ի ճանապարհս ամբիծ։
6 Աչքերս սեւեռուած էին երկրի հաւատացեալներին, որպէսզի նրանք ինձ հետ նստեն. ով գնում էր անբիծ ճանապարհով, նա՛ էր ինձ ծառայում:
6 Իմ աչքերս երկրի հաւատարիմներուն վրայ պիտի ըլլան, Որպէս զի ինծի հետ բնակին։Կատարելութեան ճամբուն մէջ քալողը Ինծի ծառայութիւն պիտի ընէ։
Աչք իմ ի հաւատացեալս երկրի, զի նստցին նոքա ընդ իս. որ գնայր ի ճանապարհ ամբիծ, նա պաշտէր զիս:

100:6: Աչք իմ ՚ի հաւատացեալս երկրի, զի նստցին նոքա ընդ իս։ Որ գնայր ՚ի ճանապարհ անբիծ, նա՛ պաշտէր զիս[7373]։
[7373] Ոմանք.՚Ի ճանապարհս ամբիծ։
6 Աչքերս սեւեռուած էին երկրի հաւատացեալներին, որպէսզի նրանք ինձ հետ նստեն. ով գնում էր անբիծ ճանապարհով, նա՛ էր ինձ ծառայում:
6 Իմ աչքերս երկրի հաւատարիմներուն վրայ պիտի ըլլան, Որպէս զի ինծի հետ բնակին։Կատարելութեան ճամբուն մէջ քալողը Ինծի ծառայութիւն պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
100:6100:6 Глаза мои на верных земли, чтобы они пребывали при мне; кто ходит путем непорочности, тот будет служить мне.
100:7 οὐ ου not κατῴκει κατοικεω settle ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the οἰκίας οικια house; household μου μου of me; mine ποιῶν ποιεω do; make ὑπερηφανίαν υπερηφανια pride λαλῶν λαλεω talk; speak ἄδικα αδικος injurious; unjust οὐ ου not κατεύθυνεν κατευθυνω straighten out; direct ἐναντίον εναντιον next to; before τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine
100:7. non habitabit in medio domus meae faciens dolum loquens mendacium non placebit in conspectu oculorum meorumHe that worketh pride shall not dwell in the midst of my house: he that speaketh unjust things did not prosper before my eyes.
6. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall minister unto me.
Mine eyes [shall be] upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me:

100:6 Глаза мои на верных земли, чтобы они пребывали при мне; кто ходит путем непорочности, тот будет служить мне.
100:7
οὐ ου not
κατῴκει κατοικεω settle
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
οἰκίας οικια house; household
μου μου of me; mine
ποιῶν ποιεω do; make
ὑπερηφανίαν υπερηφανια pride
λαλῶν λαλεω talk; speak
ἄδικα αδικος injurious; unjust
οὐ ου not
κατεύθυνεν κατευθυνω straighten out; direct
ἐναντίον εναντιον next to; before
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
100:7. non habitabit in medio domus meae faciens dolum loquens mendacium non placebit in conspectu oculorum meorum
He that worketh pride shall not dwell in the midst of my house: he that speaketh unjust things did not prosper before my eyes.
6. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall minister unto me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
101:7: He that worketh deceit - that tenets lies - I will expel from my court all sycophants and flatterers. Tiberius encouraged flatterers; Titus burned some, banished several others, and sold many for slaves.
Albert Barnes: Notes on the Bible - 1834
101:7: He that worketh deceit - The man who is dishonest - who is full of tricks, false pretences, and devices - who cannot be confided in as straight-forward and sincere - one whose word cannot be relied on - one whose course is subterranean or serpentine.
Shall not dwell within my house - Shall neither be employed in my service, nor be admitted as a guest and companion. I will not, in any way, patronise or countenance such a person.
He that telleth lies - In any way: by stating what is false; by promising what is not performed; by deceiving me in his professions. I will seek only those who love and speak the truth.
Shall not tarry in my sight - Margin, "shall not be established." The idea is that of being confirmed or established. The sense here seems to be, that though such a person should gain admittance to his house on any pretence or profession, he should not obtain a permanent residence there. As soon as his real character was known, he would be dismissed or discharged. The psalmist says that he would do nothing to show him countenance; he would not give occasion to have it represented that he favored liars or dishonest persons, or that such persons might find employment with him. As a universal rule, no man should have such plans to accomplish in his family, or in his business-transactions, that he cannot employ, in accomplishing those things, persons who are perfectly honest; or, in other words, no man should engage in any undertaking, or pursue any kind of business, that would require people of loose principles - the cunning, the crafty, the deceitful, the dishonest - to carry it out. Yet there are many such employments in the world; and there are men suited for such employments, and who are willing to engage in such work. It may be a good test for a man in regard to the business in which he is engaged, to ask himself what kind of agents, clerks, or servants, it will be necessary for him to employ in carrying it out. If the business is such as to make it necessary to employ unprincipled people - people who have easy consciences - people who will violate the sabbath - men who have more skill than honesty - more cunning than principle - that very fact should determine him at once in regard to the propriety of the business.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
101:7: He that worketh: Sa2 4:10-12; Kg2 5:26, Kg2 5:27; Pro 29:12; Act 1:16-20, Act 1:25, Act 5:1-10
tarry in my sight: Heb. be established
John Gill
101:7 He that worketh deceit shall not dwell within my house,.... Flatterers, sycophants, tricking and fraudulent persons, who seek to supplant others, and get into their places; these should lose the favour they had, when detected. So hypocritical persons, that have only a form of godliness, a mask of religion, and false teachers that lie in wait to deceive; and antichrist, whose coming was with all deceivableness of unrighteousness; who has seduced men by his miracles, doctrines, and sorceries; these shall have no place, neither in Christ's house below nor above. The Targum is,
"he that works deceit shall not dwell in the midst of the house of my sanctuary:''
he that telleth lies shall not tarry in my sight; or, "he shall not be established" before mine eyes (r); he shall not continue in his post and place, in his office and station; he shall soon be dismissed from it; lying is very abominable to God, very prejudicial to men, and hated by Christ, who is truth itself. All sorts of lies, and liars are so, religious and doctrinal ones; such who speak lies in hypocrisy, as the emissaries of Rome; all that make an abomination, or a lie, will have no place with Christ in the New Jerusalem, Rev_ 21:27.
(r) "nequaquam firmabitur", Pagninus, Montanus; "non stabilietur", Vatablus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
101:7 not dwell--literally, "not sit," or tarry, or be established.
100:7100:7: Ո՛չ բնակէր ՚ի մէջ տան իմոյ որ առնէր զամբարտաւանութիւն. որ խօսէր զանօրէնութիւն չէ՛ր յաջողեալ նմա առաջի աչաց իմոց[7374]։ [7374] Ոմանք.Որ խօսէր զանիրաւութիւն չէր աջողեալ։
7 Ամբարտաւանութիւն անողն իմ տան մէջ չէր բնակւում, անիրաւութիւն խօսողն աչքերիս առջեւ յաջողութիւն չունէր:
7 Նենգաւորը պիտի չբնակի իմ տանս մէջ. Սուտ խօսողը աչքերուս առջեւ պիտի չհաստատուի։
Ոչ բնակէր ի մէջ տան իմոյ` որ առնէր զամբարտաւանութիւն, որ խօսէր զանօրէնութիւն` չէր յաջողեալ նմա առաջի աչաց իմոց:

100:7: Ո՛չ բնակէր ՚ի մէջ տան իմոյ որ առնէր զամբարտաւանութիւն. որ խօսէր զանօրէնութիւն չէ՛ր յաջողեալ նմա առաջի աչաց իմոց[7374]։
[7374] Ոմանք.Որ խօսէր զանիրաւութիւն չէր աջողեալ։
7 Ամբարտաւանութիւն անողն իմ տան մէջ չէր բնակւում, անիրաւութիւն խօսողն աչքերիս առջեւ յաջողութիւն չունէր:
7 Նենգաւորը պիտի չբնակի իմ տանս մէջ. Սուտ խօսողը աչքերուս առջեւ պիտի չհաստատուի։
zohrab-1805▾ eastern-1994▾ western am▾
100:7100:7 Не будет жить в доме моем поступающий коварно; говорящий ложь не останется пред глазами моими.
100:8 εἰς εις into; for τὰς ο the πρωίας πρωιος morning ἀπέκτεννον αποκτεινω kill πάντας πας all; every τοὺς ο the ἁμαρτωλοὺς αμαρτωλος sinful τῆς ο the γῆς γη earth; land τοῦ ο the ἐξολεθρεῦσαι εξολοθρευω utterly ruin ἐκ εκ from; out of πόλεως πολις city κυρίου κυριος lord; master πάντας πας all; every τοὺς ο the ἐργαζομένους εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness
100:8. mane perdam omnes impios terrae ut interficiam de civitate Domini universos qui operantur iniquitatemIn the morning I put to death all the wicked of the land: that I might cut off all the workers of iniquity from the city of the Lord.
7. He that worketh deceit shall not dwell within my house: he that speaketh falsehood shall not be established before mine eyes.
He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight:

100:7 Не будет жить в доме моем поступающий коварно; говорящий ложь не останется пред глазами моими.
100:8
εἰς εις into; for
τὰς ο the
πρωίας πρωιος morning
ἀπέκτεννον αποκτεινω kill
πάντας πας all; every
τοὺς ο the
ἁμαρτωλοὺς αμαρτωλος sinful
τῆς ο the
γῆς γη earth; land
τοῦ ο the
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
ἐκ εκ from; out of
πόλεως πολις city
κυρίου κυριος lord; master
πάντας πας all; every
τοὺς ο the
ἐργαζομένους εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
100:8. mane perdam omnes impios terrae ut interficiam de civitate Domini universos qui operantur iniquitatem
In the morning I put to death all the wicked of the land: that I might cut off all the workers of iniquity from the city of the Lord.
7. He that worketh deceit shall not dwell within my house: he that speaketh falsehood shall not be established before mine eyes.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
101:8: I will early destroy - I will take the first opportunity of destroying all the wicked of the land. I will purify my court, purge Jerusalem, and cleanse the whole land of every abomination and abominable person; so that the city of my God, where holiness alone should dwell, shall indeed become the Holy City; that the state may be made prosperous, and the people happy. Such an administration must have been a good one, where such pious caution was used in choosing all the officers of the state.
Albert Barnes: Notes on the Bible - 1834
101:8: I will early destroy ... - Hebrew, "In the mornings I will destroy." That is, It shall be my first business as I enter upon the day. Possibly, also, by the use of the plural here - "in the mornings" - there may be the idea that this would be his constant rule of conduct: he would do it every day; he would do it morning by morning. He would on no day - at no time - allow the wicked to be in his service. This rule would be unvarying. It would extend through his life. The word "destroy" here may refer not only to his conduct as a man, and as the head of a family, but to the act of a magistrate; and the idea may be, that the rule which he prescribed for himself in his own house was a rule which he would carry with him into public: that is, as the psalm was composed by David, that, as a king and sovereign, it should be his aim to carry those principles to the throne; that, in respect to the state, he would do what he purposed to do in his home-relations. The strict and stern regard for truth, sincerity, honesty, fidelity, which he would evince in the one case he would evince in the other; carrying to the high employments of public life, where there were so many temptations to a contrary course, the inflexible virtues which were needful for peace, for happiness, and for success in domestic life.
That I may cut off - By discountenancing them; by punishing them if they are guilty.
All wicked doers - All violators of law.
From the city of the Lord - From Jerusalem, the place where God dwelt, and which was sacred to his service. See Psa 46:4, note; Psa 48:2, note; Psa 48:8, note. Happy is the man at the head of a family - happy is the magistrate - who adopts for himself, and who faithfully carries out the principles laid down by the author of this psalm - divinely inspired to adopt such rules for himself, and to suggest them for others in all ages.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
101:8: early: Psa 75:10; Pro 16:12, Pro 20:8, Pro 20:26; Jer 21:12; Mic 3:1-4, Mic 3:9
cut off: Psa 48:2, Psa 48:8; Hos 9:3; Mic 2:8-10; Rev 21:27, Rev 22:14, Rev 22:15
Geneva 1599
101:8 (f) I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.
(f) Magistrates must immediately punish vice, lest it grow to further inconvenience; and if heathen magistrates are bound to do this, how much more they who have the charge of the Church of God?
John Gill
101:8 I will early destroy all the wicked of the land, Of the land of Israel, signifying that he would make a general reformation throughout the kingdom; that as soon as wicked men were discovered in any part of the land, he would cut them off, would take the first opportunity of punishing them as the law directs: or he would do it "in morning" (s), as in the Hebrew text; that is, every morning, constantly and continually;
(s) "in matutinis", Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius; so Ainsworth.
John Wesley
101:8 Early - Speedily; as soon as I am seated in the throne.
Robert Jamieson, A. R. Fausset and David Brown
101:8 will early--or, "diligently."
city of the Lord--or, "holy place" (Ps 48:2), where wicked men shall not be tolerated.
100:8100:8: Ընդ առաւօտս սպանանէի զամենայն մեղաւորս երկրի. սատակեցից ՚ի քաղաքի Տեառն զամենեսեան որ գործեն զանօրէնութիւն[7375]։ Տունք. ժ̃։Գոբղայս. իզ̃։[7375] Ոմանք.Սատակէի ՚ի քաղաքի Տեառն. կամ՝ ՚ի քաղաքէ Տեառն զամենեսին ոյք գործէին զանօ՛՛։
8 Առաւօտներն սպանում էի երկրի բոլոր մեղաւորներին, որ Տիրոջ քաղաքից վերացնեմ բոլոր նրանց, ովքեր անօրէնութիւն են գործում:
8 Առտուն կանուխ պիտի ջնջեմ երկրին բոլոր ամբարիշտները, Որպէս զի Տէրոջը քաղաքէն բոլոր անօրէնութիւն գործողները կորսնցնեմ։
Ընդ առաւօտս սպանանէի զամենայն մեղաւորս երկրի, զի սատակեցից ի քաղաքի Տեառն զամենեսեան ոյք գործեն զանօրէնութիւն:

100:8: Ընդ առաւօտս սպանանէի զամենայն մեղաւորս երկրի. սատակեցից ՚ի քաղաքի Տեառն զամենեսեան որ գործեն զանօրէնութիւն[7375]։ Տունք. ժ̃։Գոբղայս. իզ̃։
[7375] Ոմանք.Սատակէի ՚ի քաղաքի Տեառն. կամ՝ ՚ի քաղաքէ Տեառն զամենեսին ոյք գործէին զանօ՛՛։
8 Առաւօտներն սպանում էի երկրի բոլոր մեղաւորներին, որ Տիրոջ քաղաքից վերացնեմ բոլոր նրանց, ովքեր անօրէնութիւն են գործում:
8 Առտուն կանուխ պիտի ջնջեմ երկրին բոլոր ամբարիշտները, Որպէս զի Տէրոջը քաղաքէն բոլոր անօրէնութիւն գործողները կորսնցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
100:8100:8 С раннего утра буду истреблять всех нечестивцев земли, дабы искоренить из града Господня всех делающих беззаконие.
8. Morning by morning will I destroy all the wicked of the land; to cut off all the workers of iniquity from the city of the LORD.
I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD:

100:8 С раннего утра буду истреблять всех нечестивцев земли, дабы искоренить из града Господня всех делающих беззаконие.
8. Morning by morning will I destroy all the wicked of the land; to cut off all the workers of iniquity from the city of the LORD.
ru▾ erva_1895▾