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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Этот псалом, сходный по содержанию с XXIII, написан по поводу перенесения Давидом Кивота Завета из дома Аведдарова во вновь построенную скинию на Сионе. Случай с Озою, неблагоговейно прикоснувшимся к этой великой святыне, был причиной, что Ковчег Завета временно был поставлен в дом Аведдара и наполнил Давида глубоким огорчением: - он думал, что Господь не благоволит к нему. Когда же на дом Аведдара стали изливаться милости от Господа, Давид увидел, что Господь возвращает ему Свое благоволение. Это наполнило Давида чувством благоговейного ликования, выразившегося в составлении этого гимна - обета.

Кто может обитать около жилища Господня? Кто чист мыслями и делами, (1-2), кто ни словом, ни поступками не причиняет ближнему зла (3-5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this short but excellent psalm is to show us the way to heaven, and to convince us that, if we would be happy, we must be holy and honest. Christ, who is himself the way, and in whom we must walk as our way, has also shown us the same way that is here prescribed, Matt. xix. 17. "If thou wilt enter into life, keep the commandments." In this psalm, I. By the question (ver. 1) we are directed and excited to enquire for the way. II. By the answer to that question, in the rest of the psalm, we are directed to walk in that way, ver. 2-5. III. By the assurance given in the close of the psalm of the safety and happiness of those who answer these characters we are encouraged to walk in that way, ver. 5.
Adam Clarke: Commentary on the Bible - 1831
The important question answered, Who is a proper member of the Church militant? and who shall finally join the Church triumphant? Verse Psa 15:1 contains the question; Psa 15:2-5, the answer.
The title, מזמור לדוד mizmor ledavid, a Psalm of David, has nothing in it particularly worthy of notice. If it were a Psalm composed during the captivity, relating to their return and settlement in their own land, with the restoration of their temple service and all the ordinances of God, and a description of the persons who should then be considered Israelites indeed, the name of David is improperly prefixed. But the subject is of the most general utility, and demands the most solemn and serious attention of all men who profess to believe in the immortality of the soul.
Albert Barnes: Notes on the Bible - 1834
15:0: This psalm refers to a single subject, but that the most important which can come before the human mind. It is the question. Who is truly religious? who will enter heaven? who will be saved? The psalm contains a statement of what real religion is; one of the most explicit and formal of the statements which we have in the Old Testament on that subject. The form in which the matter is presented is that of a question in the first verse, and of the answer to that question in the other verses of the psalm.
I. The question. Psa 15:1. The question is, who shall be permitted to reside with God in his tabernacle? who shall be entitled to the privilege of dwelling on his holy hill (that is, Zion, regarded as the dwelling-place of God, and the emblem of heaven)? In other words, who has such a character as to be entitled to hope for the favor and friendship of God?
II. The answer, Psa 15:2-5. The answer embraces the following particulars:
(1) The man who is upright, just, honest, truthful, Psa 15:2.
(2) The man who treats his neighbor properly; who does not slander or reproach him; who does not readily listen to calumnious reports in regard to him, Psa 15:3.
(3) The man who regards the righteous and the wicked as they should be regarded; who looks with proper disapprobation on all who are "vile" in their character, and with true respect on all who fear the Lord, Psa 15:4.
(4) The man who is faithful to an engagement, though it proves to be against his own interest, Psa 15:4.
(5) The man who does not take advantage of the necessities of others, who does not put out his money "to usury," and who, if a magistrate, does not take a bribe to induce him to condemn the innocent, Psa 15:5.
These are characteristics of true religion everywhere, and it is as true now as it was when this psalm was composed that it is only those who possess this character who have a right to regard themselves as the friends of God, or who have a well-founded hope of dwelling with him in heaven.
The psalm purports, in the title, to be "A Psalm of David." It is not known on what occasion it was written, nor is it material to know this in order to understand the psalm. It has been supposed by some that it was composed on the occasion when the ark was carried up from the house of Obed-edom (Sa2 6:12 ff), but there is nothing in the psalm itself which should lead us to refer it to that occasion, or to any other special occasion. It seems rather - like Psa 1:1-6 - to be adapted to all times and all places. It contains a general illustration of the nature of true religion, and there has been no state of things in the world in which such a psalm might not be appropriately composed; there is none in which it may not be appropriately read and pondered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 15:1, David describes a citizen of Zion.
Carl Friedrich Keil and Franz Delitzsch

The Conditions of Access to God
The preceding Psalm distinguished דור צדיק, a righteous generation, from the mass of the universal corruption, and closed with a longing for the salvation out of Zion. Ps 15:1-5 answers the question: who belongs to this דור צדיק, and whom shall the future salvation avail? Ps 24:1-10, composed in connection with the removal of the Ark to Zion, is very similar. The state of mind expressed in this Psalm exactly corresponds to the unhypocritical piety and genuine lowliness which were manifest in David in their most beauteous light on that occasion; cf. Ps 15:4 with 2Kings 6:19; Ps 15:4 with 2Kings 6:21. The fact, however, that Zion (Moriah) is called simply הר הקּדשׁ in Ps 15:1, rather favours the time of the Absolomic exile, when David was cut off from the sanctuary of his God, whilst it was in the possession of men the very opposite of those described in this Psalm (vid., Ps 4:6). Nothing can be maintained with any certainty except that the Psalm assumes the elevation of Zion to the special designation of "the holy mountain" and the removal of the Ark to the אהל erected there (2Kings 6:17). Is 33:13-16 is a fine variation of this Psalm.
John Gill
INTRODUCTION TO PSALM 15
A Psalm of David. As in the preceding psalm, according to Theodoret, the salvation of the inhabitants of Jerusalem is foretold, and the liberty of the captives; so in this advice is given to them, and the life they ought to live proposed, who should share in such benefits.
14:014:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԺԴ։
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14:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԺԴ։
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14:014:0 Псалом Давида.
14:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κύριε κυριος lord; master τίς τις.1 who?; what? παροικήσει παροικησις in τῷ ο the σκηνώματί σκηνωμα camp; tent σου σου of you; your καὶ και and; even τίς τις.1 who?; what? κατασκηνώσει κατασκηνοω nest; camp ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῷ ο the ἁγίῳ αγιος holy σου σου of you; your
14:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David אָ֘מַ֤ר ʔˈāmˈar אמר say נָבָ֣ל nāvˈāl נָבָל stupid בְּ֭ ˈbᵊ בְּ in לִבֹּו libbˌô לֵב heart אֵ֣ין ʔˈên אַיִן [NEG] אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) הִֽשְׁחִ֗יתוּ hˈišḥˈîṯû שׁחת destroy הִֽתְעִ֥יבוּ hˈiṯʕˌîvû תעב be abhorrent עֲלִילָ֗ה ʕᵃlîlˈā עֲלִילָה deed אֵ֣ין ʔˈên אַיִן [NEG] עֹֽשֵׂה־ ʕˈōśē- עשׂה make טֹֽוב׃ ṭˈôv טֹוב good
14:1. canticum David Domine quis peregrinabitur in tentorio tuo et quis habitabit in monte sancto tuoA psalm for David. Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy hill?
A Psalm of David.
[69] KJV Chapter [15] A Psalm of David:

14:0 Псалом Давида.
14:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
κύριε κυριος lord; master
τίς τις.1 who?; what?
παροικήσει παροικησις in
τῷ ο the
σκηνώματί σκηνωμα camp; tent
σου σου of you; your
καὶ και and; even
τίς τις.1 who?; what?
κατασκηνώσει κατασκηνοω nest; camp
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τῷ ο the
ἁγίῳ αγιος holy
σου σου of you; your
14:1
לַ la לְ to
† הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
אָ֘מַ֤ר ʔˈāmˈar אמר say
נָבָ֣ל nāvˈāl נָבָל stupid
בְּ֭ ˈbᵊ בְּ in
לִבֹּו libbˌô לֵב heart
אֵ֣ין ʔˈên אַיִן [NEG]
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הִֽשְׁחִ֗יתוּ hˈišḥˈîṯû שׁחת destroy
הִֽתְעִ֥יבוּ hˈiṯʕˌîvû תעב be abhorrent
עֲלִילָ֗ה ʕᵃlîlˈā עֲלִילָה deed
אֵ֣ין ʔˈên אַיִן [NEG]
עֹֽשֵׂה־ ʕˈōśē- עשׂה make
טֹֽוב׃ ṭˈôv טֹוב good
14:1. canticum David Domine quis peregrinabitur in tentorio tuo et quis habitabit in monte sancto tuo
A psalm for David. Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy hill?
A Psalm of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Жилище" Божие - скиния; "гора святая" - гора Сион.
Adam Clarke: Commentary on the Bible - 1831
15:1: Lord, who shall abide in thy tabernacle? - The literal translation of this verse is, "Lord, who shall sojourn in thy tabernacle? who shall dwell in the mountain of thy holiness?" Fwor the proper understanding of this question we must note the following particulars: -
1. The tabernacle, which was a kind of moveable temple, was a type of the Church militant, or the state of the people of God in this world.
2. Mount Zion, the holy mount, where the temple was built, was the type of the kingdom of heaven. There the ark became stationary, and was no longer carried about from place to place; and the whole was typical of the rest that remains for the people of God.
3. The Tabernacle was a temporary and frequently-removed building, carried about from place to place, and not long in any one place. Concerning this it is said: מי יגור mi yagur, "Who shall lodge, or sojourn," there? It is not a residence, or dwelling-place, but a place to lodge in for a time.
4. The Temple was a fixed and permanent building; and here it is inquired, מי ישכן mi yiscon, "Who shall dwell, abide," or have his permanent residence, there?
5. The tabernacle being a migratory temple, carried about on the shoulders of the priests and Levites, there was no dwelling there for any; they could but lodge or sojourn.
6. The temple being fined, the priests, Levites, etc., became permanent occupiers. There was no lodging or sojourning, but permanent residence for all connected with it.
7. The tabernacle is, therefore, a proper type of the Church militant, wandering up and down, tossed by various storms and tempests; the followers of God, having here no continuing city; sojourning only on earth to get a preparation for eternal glory.
8. The temple is also a proper type or emblem of the Church triumphant in heaven. "Here the wicked cease from troubling, and the weary are at rest." It is the dwelling-place the eternal residence, of all who are faithfui unto death, who are made pillars in that temple of God, to go no more out for ever.
The questions therefore are,
1. Who can be considered a fit member of the Church of Christ here below? and,
2. Who shall be made partakers of an endless glory? In answer to these questions, the character of what we may term a true Israelite, or a good Christian, is given in the following particulars: -
Albert Barnes: Notes on the Bible - 1834
15:1: Lord, who shall abide in thy tabernacle? - Margin, "sojourn." The Hebrew word means properly to "sojourn;" that is, to abide in a place as a sojourner or stranger; not permanently, but only for a while. The idea in this place is taken from the word "tabernacle" or "tent," with which one naturally associates the thought of sojourning, rather than that of a permanent abode. Compare Heb 11:9. It should not be inferred, however, that it is meant here that the residence with God would be "temporary." The idea of permanency is fully expressed in the other member of the sentence, and the language here is only such as was customary in speaking of the righteous - language derived from the fact that in early times men dwelt in tents rather than in permanent habitations.
Who shall dwell in thy holy hill? - Zion, regarded as the dwelling-place of God, and the type of heaven - the eternal abode of the Most High. See the note at Psa 2:6. The question is equivalent to asking, who is qualified to dwell with God? who may properly be regarded as his friend? who has a title to his favor? who is truly pious? By us the same question would be put in another form, though implying the same thing: Who is qualified to become a member of the church; who has evidence of true conversion and real piety? who is he who is prepared for heaven?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: Lord: Psa 1:1-4, Psa 23:6, Psa 21:3-5, Psa 27:4, Psa 61:4, Psa 84:4, Psa 92:13; Joh 3:3-5, Joh 14:3, Joh 17:24; Rev 7:14-17, Rev 21:3, Rev 21:4, Rev 21:23, Rev 21:24
abide: Heb. sojourn
holy: Psa 2:6, Psa 3:4, Psa 43:3, Psa 43:4, Psa 87:1-3; Heb 12:22; Rev 14:1
Carl Friedrich Keil and Franz Delitzsch
15:1
That which is expanded in the tristichic portion of the Psalm, is all contained in this distichic portion in nuce. The address to God is not merely a favourite form (Hupfeld), but the question is really, as its words imply, directed to God. The answer, however, is not therefore to be taken as a direct answer from God, as it might be in a prophetical connection: the psalmist addresses himself to God in prayer, he as it were reads the heart of God, and answers to himself the question just asked, in accordance with the mind of God. גּוּר and שׁכן which are usually distinguished from each other like παροικεῖν and κατοικεῖν in Hellenistic Greek, are alike in meaning in this instance. It is not a merely temporary גּוּר (Ps 61:5), but for ever, that is intended. The only difference between the two interchangeable notions is this, the one denotes the finding of an abiding place of rest starting from the idea of a wandering life, the other the possession of an abiding place of rest starting from the idea of settled family life.
(Note: In the Arabic jâm ‛lllh is "one under the protection of God, dwelling as it were in the fortress of God" vid., Fleischer's Samachschari, S. 1, Anm. 1.)
The holy tabernacle and the holy mountain are here thought of in their spiritual character as the places of the divine presence and of the church of God assembled round the symbol of it; and accordingly the sojourning and dwelling there is not to be understood literally, but in a spiritual sense. This spiritual depth of view, first of all with local limitations, is also to be found in Ps 27:4-5; Ps 61:5. This is present even where the idea of earnestness and regularity in attending the sanctuary rises in intensity to that of constantly dwelling therein, Ps 65:5; Ps 84:4-5; while elsewhere, as in Ps 24:3, the outward materiality of the Old Testament is not exceeded. Thus we see the idea of the sanctuary at one time contracting itself within the Old Testament limits, and at another expanding more in accordance with the spirit of the New Testament; since in this matter, as in the matter of sacrifice, the spirit of the New Testament already shows signs of life, and works powerfully through its cosmical veil, without that veil being as yet rent. The answer to the question, so like the spirit of the New Testament in its intention, is also itself no less New Testament in its character: Not every one who saith Lord, Lord, but they who do the will of God, shall enjoy the rights of friendship with Him. But His will concerns the very substance of the Law, viz., our duties towards all men, and the inward state of the heart towards God.
In the expression הולך תמים (here and in Prov 28:18), תמים is either a closer definition of the subject: one walking as an upright man, like הולך רכיל one going about as a slanderer, cf. היּשׂר הולך Mic 2:7 "the upright as one walking;" or it is an accusative of the object, as in הולך צדקות Is 33:15 : one who walks uprightness, i.e., one who makes uprightness his way, his mode of action; since תמים may mean integrum = integritas, and this is strongly favoured by הלכים בּתמים, which is used interchangeably with it in Ps 84:12 (those who walk in uprightness). Instead of עשׂה צדקה we have the poetical form of expression פּעל צדק. The characterising of the outward walk and action is followed in Ps 15:2 by the characterising of the inward nature: speaking truth in his heart, not: with his heart (not merely with his mouth); for in the phrase אמר בּלב, בּ is always the Beth of the place, not of the instrument-the meaning therefore is: it is not falsehood and deceit that he thinks and plans inwardly, but truth (Hitz.). We have three characteristics here: a spotless walk, conduct ordered according to God's will, and a truth-loving mode of thought.
John Gill
15:1 Lord, who shall abide in thy tabernacle?.... This question, with the following, is put by the psalmist in a view of the sad corruption and degeneracy of mankind described in the preceding psalm, which renders the sons of men unfit for the presence of God, and communion with him; and it is put to the Lord himself, the founder of Zion, who has set his King over this holy hill of his; who has enacted laws for the good of it, and brings his people thither, making them meet for it, and so is most proper to give the qualifications of such as are admitted here; for by the tabernacle is meant not the human nature of Christ, as in Heb 8:2; as some interpret it, and apply all the characters in the following verses to Christ; nor heaven itself, of which the holy place made with hands in the tabernacle and temple were a figure, Heb 9:24; for to "sojourn" (d) or "lodge", as in an inn, as the word rendered abide signifies, will not suit with that state and place which is fixed and immovable; but the church of God on earth, called a "tabernacle", in allusion to the tabernacle of Moses, where God granted his presence, sacrifices were offered up with acceptance, and the holy vessels were put; and which was mean without, but rich and glorious within: so God affords his gracious presence in his church, accepts the spiritual sacrifices of prayer and praise offered to him there; and here are the vessels of mercy placed, which are sanctified and meet for the master's use; and though it is mean and despicable in its outward appearance, in the eyes of men, it is all glorious within; see Song 1:6; and this is the tabernacle of God, being of his building and preserving, and the place of his residence;
who shall dwell in thy holy hill? the same is here intended as in the preceding clause; the allusion is to Mount Zion, whither the ark of the Lord was brought in David's time, and on one part of which the temple was afterwards built: and the church may be compared to this hill, for its eminence and visibility in the world; for the holiness which God has put upon it, and for the immovableness of it; for though like, a tabernacle it may be carried from place to place, yet it is like an hill that can never be removed out of the world; it is built on a sure foundation, the Rock of ages. Now the purport of these questions is, who is a proper person to be an inhabitant of Zion? or to be a member of the church of God? the answer is in the following verses.
(d) "peregrinabitur", Pagninus, Montanus; "diversabitur", Muis; so Ainsworth; "vel hospitabitur", Cocceius.
John Wesley
15:1 Who - Who shall so dwell in thy church here, as to dwell with thee for ever in heaven?
Robert Jamieson, A. R. Fausset and David Brown
15:1 Those who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars. (Ps 15:1-5)
abide--or, "sojourn" (compare Ps 5:4), where it means under God's protection here, as (Ps 23:6, Ps 27:4, Ps 27:6) communion.
tabernacle--seat of the ark (2Kings 6:17), the symbol of God's presence.
holy hill--(Compare Ps 2:6).
14:114:1: Տէր ո՞վ կացցէ ՚ի խորանի քում, կամ ո՞վ բնակեսցէ ՚ի լեառն սուրբ քո[6643]։ [6643] Ոմանք.Տէր ո՛ կացցէ... կամ ո՛ բնակես՛՛։
1 Տէր, ո՞վ պիտի ապրի քո վրանում, կամ ո՞վ պիտի բնակուի քո սուրբ լերան վրայ.
15 Տէ՛ր, ո՞վ պիտի կենայ քու վրանիդ մէջ, Ո՞վ պիտի բնակի քու սուրբ լերանդ վրայ։
Տէր, ո՞վ կացցէ ի խորանի քում, կամ ո՞վ բնակեսցէ ի լեառն սուրբ քո:

14:1: Տէր ո՞վ կացցէ ՚ի խորանի քում, կամ ո՞վ բնակեսցէ ՚ի լեառն սուրբ քո[6643]։
[6643] Ոմանք.Տէր ո՛ կացցէ... կամ ո՛ բնակես՛՛։
1 Տէր, ո՞վ պիտի ապրի քո վրանում, կամ ո՞վ պիտի բնակուի քո սուրբ լերան վրայ.
15 Տէ՛ր, ո՞վ պիտի կենայ քու վրանիդ մէջ, Ո՞վ պիտի բնակի քու սուրբ լերանդ վրայ։
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14:114:1 Господи! кто может пребывать в жилище Твоем? кто может обитать на святой горе Твоей?
14:2 πορευόμενος πορευομαι travel; go ἄμωμος αμωμος flawless; blameless καὶ και and; even ἐργαζόμενος εργαζομαι work; perform δικαιοσύνην δικαιοσυνη rightness; right standing λαλῶν λαλεω talk; speak ἀλήθειαν αληθεια truth ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him
14:2 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH מִ mi מִן from שָּׁמַיִם֮ ššāmayim שָׁמַיִם heavens הִשְׁקִ֪יף hišqˈîf שׁקף look עַֽל־ ʕˈal- עַל upon בְּנֵי־ bᵊnê- בֵּן son אָ֫דָ֥ם ʔˈāḏˌām אָדָם human, mankind לִ֭ ˈli לְ to רְאֹות rᵊʔôṯ ראה see הֲ hᵃ הֲ [interrogative] יֵ֣שׁ yˈēš יֵשׁ existence מַשְׂכִּ֑יל maśkˈîl שׂכל prosper דֹּ֝רֵשׁ ˈdōrēš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
14:2. qui ingreditur sine macula et operatur iustitiamHe that walketh without blemish, and worketh justice:
1. LORD, who shall sojourn in thy tabernacle? who shall dwell in thy holy hill?
LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill:

14:1 Господи! кто может пребывать в жилище Твоем? кто может обитать на святой горе Твоей?
14:2
πορευόμενος πορευομαι travel; go
ἄμωμος αμωμος flawless; blameless
καὶ και and; even
ἐργαζόμενος εργαζομαι work; perform
δικαιοσύνην δικαιοσυνη rightness; right standing
λαλῶν λαλεω talk; speak
ἀλήθειαν αληθεια truth
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
14:2
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
מִ mi מִן from
שָּׁמַיִם֮ ššāmayim שָׁמַיִם heavens
הִשְׁקִ֪יף hišqˈîf שׁקף look
עַֽל־ ʕˈal- עַל upon
בְּנֵי־ bᵊnê- בֵּן son
אָ֫דָ֥ם ʔˈāḏˌām אָדָם human, mankind
לִ֭ ˈli לְ to
רְאֹות rᵊʔôṯ ראה see
הֲ hᵃ הֲ [interrogative]
יֵ֣שׁ yˈēš יֵשׁ existence
מַשְׂכִּ֑יל maśkˈîl שׂכל prosper
דֹּ֝רֵשׁ ˈdōrēš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
14:2. qui ingreditur sine macula et operatur iustitiam
He that walketh without blemish, and worketh justice:
1. LORD, who shall sojourn in thy tabernacle? who shall dwell in thy holy hill?
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. "Ходить непорочно и делать правду" означает чистоту поступков и согласие их с законом Бога; "говорить истину в сердце" - быть безупречным в своих мыслях и желаниях, не только во внешних делах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Citizen of Zion.

1 LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? 2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. 3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. 4 In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not. 5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (v. 1): "Lord, who shall abide in thy tabernacle? Let me know who shall go to heaven." Not, who by name (in this way the Lord only knows those that are his), but who by description: "What kind of people are those whom thou wilt own and crown with distinguishing and everlasting favours?" This supposes that it is a great privilege to be a citizen of Zion, an unspeakable honour and advantage,--that all are not thus privileged, but a remnant only,--and that men are not entitled to this privilege by their birth and blood: all shall not abide in God's tabernacle that have Abraham to their father, but, according as men's hearts and lives are, so will their lot be. It concerns us all to put this question to ourselves, Lord, what shall I be, and do, that I may abide in thy tabernacle? Luke xviii. 18; Acts xvi. 30. 1. Observe to whom this enquiry is addressed--to God himself. Note, Those that would find the way to heaven must look up to God, must take direction from his word and beg direction from his Spirit. It is fit he himself should give laws to his servants, and appoint the conditions of his favours, and tell who are his and who not. 2. How it is expressed in Old-Testament language. (1.) By the tabernacle we may understand the church militant, typified by Moses's tabernacle, fitted to a wilderness-state, mean and movable. There God manifests himself, and there he meets his people, as of old in the tabernacle of the testimony, the tabernacle of meeting. Who shall dwell in this tabernacle? Who shall be accounted a true living member of God's church, admitted among the spiritual priests to lodge in the courts of this tabernacle? We are concerned to enquire this, because many pretend to a place in this tabernacle who really have no part nor lot in the matter. (2.) By the holy hill we may understand the church triumphant, alluding to Mount Zion, on which the temple was to be built by Solomon. It is the happiness of glorified saints that they dwell in that holy hill; they are at home there: they shall be for ever there. It concerns us to know who shall dwell there, that we may make it sure to ourselves that we shall have a place among them, and may then take the comfort of it, and rejoice in prospect of that holy hill.
II. A very plain and particular answer to this question. Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion.
1. He is one that is sincere and entire in his religion: He walketh uprightly, according to the condition of the covenant (Gen. xvii. 1), "Walk before me, and be thou perfect" (it is the same word that is here used) "and then thou shalt find me a God all-sufficient." He is really what he professes to be, is sound at heart, and can approve himself to God, in his integrity, in all he does; his conversation is uniform, and he is of a piece with himself, and endeavours to stand complete in all the will of God. His eye perhaps is weak, but it is single; he has his spots indeed, but he does not paint; he is an Israelite indeed in whom is no guile, John i. 47; 2 Cor. i. 12. I know no religion but sincerity.
2. He is one that is conscientiously honest and just in all his dealings, faithful and fair to all with whom he has to do: He worketh righteousness; he walks in all the ordinances and commandments of the Lord, and takes care to give all their due, is just both to God and man; and, in speaking to both, he speaks that which is the truth in his heart; his prayers, professions, and promises, to God, come not out of feigned lips, nor dares he tell a lie, or so much as equivocate, in his converse or commerce with men. He walks by the rules of righteousness and truth, and scorns and abhors the gains of injustice and fraud. He reckons that that cannot be a good bargain, nor a saving one, which is made with a lie, and that he who wrongs his neighbour, though ever so plausibly, will prove, in the end, to have done the greatest injury to himself.
3. He is one that contrives to do all the good he can to his neighbours, but is very careful to do hurt to no man, and is, in a particular manner, tender of his neighbour's reputation, v. 3. He does no evil at all to his neighbour willingly or designedly, nothing to offend or grieve his spirit, nothing to prejudice the health or ease of his body, nothing to injure him in his estate or secular interests, in his family or relations; but walks by that golden rule of equity, To do as he would be done by. He is especially careful not to injure his neighbour in his good name, though many, who would not otherwise wrong their neighbours, make nothing of that. If any man, in this matter, bridles not his tongue, his religion is vain. He knows the worth of a good name, and therefore he backbites not, defames no man, speaks evil of no man, makes not others' faults the subject of his common talk, much less of his sport and ridicule, nor speaks of them with pleasure, nor at all but for edification. He makes the best of every body, and the worst of nobody. He does not take up a reproach, that is, he neither raises it nor receives it; he gives no credit nor countenance to a calumny, but frowns upon a backbiting tongue, and so silences it, Prov. xxv. 23. If an ill-natured character of his neighbour be given him, or an ill-natured story be told him, he will disprove it if he can; if not, it shall die with him and go no further. His charity will cover a multitude of sins.
4. He is one that values men by their virtue and piety, and not by the figure they make in the world, v. 5. (1.) He thinks the better of no man's wickedness for his pomp and grandeur: In his eyes a vile person is contemned. Wicked people are vile people, worthless and good for nothing (so the word signifies), as dross, as chaff, and as salt that has lost its savour. They are vile in their choices (Jer. ii. 13), in their practices, Isa. xxxii. 6. For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps (1 Pet. ii. 17, Rom. xiii. 7), but, in their judgment of them, agreeing with the word of God. They are so far from envying them that they pity them, despising their gains ( Isa. xxxiii. 15), as turning to no account, their dainties (Ps. cxli. 4), their pleasures (Heb. xi. 24, 25) as sapless and insipid. They despise their society (Ps. cxix. 115; 2 Kings iii. 14); they despise their taunts and threats, and are not moved by them, nor disturbed at them; they despise the feeble efforts of their impotent malice (Ps. ii. 1, 4), and will shortly triumph in their fall, Ps. lii. 6, 7. God despises them, and they are of his mind. (2.) He thinks the worse of no man's piety for his poverty and meanness, but he knows those that fear the Lord. He reckons that serious piety, wherever it is found, puts an honour upon a man, and makes his face to shine, more than wealth, or wit, or a great name among men, does or can. He honours such, esteems them very highly in love, desires their friendship and conversation and an interest in their prayers, is glad of an opportunity to show them respect or do them a good office, pleads their cause and speaks of them with veneration, rejoices when they prosper, grieves when they are removed, and their memory, when they are gone, is precious with him. By this we may judge of ourselves in some measure. What rules do we go by in judging of others?
5. He is one that always prefers a good conscience before any secular interest or advantage whatsoever; for, if he has promised upon oath to do any thing, though afterwards it appear much to his damage and prejudice in his worldly estate, yet he adheres to it and changes not, v. 4. See how weak-sighted and short-sighted even wise and good men may be; they may swear to their own hurt, which they were not aware of when they took the oath. But see how strong the obligation of an oath is, that a man must rather suffer loss to himself and his family than wrong his neighbour by breaking his oath. An oath is a sacred thing, which we must not think to play fast and loose with.
6. He is one that will not increase his estate by any unjust practices, v. 5. (1.) Not by extortion: He putteth not out his money to usury, that he may live at ease upon the labours of others, while he is in a capacity for improving it by his own industry. Not that it is any breach of the law of justice or charity for the lender to share in the profit which the borrower makes of his money, any more than for the owner of the land to demand rent from the occupant, money being, by art and labour, as improvable as land. But a citizen of Zion will freely lend to the poor, according to his ability, and not be rigorous and severe in recovering his right from those that are reduced by Providence. (2.) Not by bribery: He will not take a reward against the innocent; if he be any way employed in the administration of public justice, he will not, for any gain, or hope of it, to himself, do any thing to the prejudice of a righteous cause.
III. The psalm concludes with a ratification of this character of the citizen of Zion. He is like Zion-hill itself, which cannot be moved, but abides for ever, Ps. cxxv. 1. Every true living member of the church, like the church itself, is built upon a rock, which the gates of hell cannot prevail against: He that doeth these things shall never be moved; shall not be moved for ever, so the word is. The grace of God shall always be sufficient for him, to preserve him safe and blameless to the heavenly kingdom. Temptations shall not overcome him, troubles shall not overwhelm him, nothing shall rob him of his present peace nor his future bliss.
In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Zion, that we may never be moved from God's tabernacle on earth, and may arrive, at last, at that holy hill where we shall be for ever out of the reach of temptation and danger.
Adam Clarke: Commentary on the Bible - 1831
15:2: He that walketh uprightly - הולך תמים holech tamim,
1. He walks perfectly. Who sets God before his eyes, takes his word for the rule of his conduct, considers himself a sojourner on earth, and is continually walking to the kingdom of God. He acts according to the perfections of God's law; he has respect to all its parts, and feels the weight and importance of all its injunctions.
And worketh righteousness -
2. He is not satisfied with a contemplative life; he has duties to perform. The law of righteousness has placed him in certain relations, and each of these relations has its peculiar duties. פעל צדק poel tsedek, the words here used, signify to give just weight, to render to all their dues.
1. As he is the creature of God, he has duties to perform to him. He owes God his heart: May son, give me thy heart; and should love him with all his heart, soul, mind, and strength. This is giving God his due.
2. As a member of civil society, he has various duties to perform to his fellows, as they have to him. He is to love them as himself, and do unto all men as he would they should do unto him.
3. There are duties which he owes to himself. That his body may be in health, vigor, and activity, he should avoid every thing by which it might be injured, particularly all excesses in eating, drinking, sleeping, etc. That his soul may be saved, he should avoid all sin; all irregular and disorderly passions. He owes it to his soul to apply to God for that grace which produces repentance, faith, and holiness; and in order to get all these blessings, he should read, watch, pray, hear the word preached, and diligently use all the ordinances of God. He who acts not thus, defrauds both his body and soul: but the person in the text works righteousness - gives to all their due; and thus keeps a conscience void of oifence, both towards God and man.
And speaketh the truth in his heart -
3. He is a true man; in him there is no false way. He is no man of pretenses; speaking one thing, and meaning another. He professes nothing but what he feels and intends; with him there are no hollow friendships, vain compliments, nor empty professions of esteem, love, regard, or friendship. His mouth speaks nothing but what his heart dictates. His heart, his tongue, and his hand, are all in unison. Hypocrisy, guile, and deceit, have no place in his soul.
Albert Barnes: Notes on the Bible - 1834
15:2: He that walketh uprightly - Hebrew, "walking perfectly;" that is, one who walks or lives "perfectly." The word "walk" in the Scriptures is often used to denote the manner of life; life being represented as a journey. See the note at Psa 1:1. The word here rendered "uprightly," or, in the Hebrew, "perfectly," means that which is complete in all its parts; where no part is missing or is defective. See the word explained in the notes at Job 1:1. The Word is not used in the sense in which it is often employed now, as denoting absolute freedom from sin, but as meaning that the character was complete in all its parts; or that the person referred to was upright alike in regard to God and to man. See the sentiment here expressed explained in the notes at Isa 33:15.
And worketh righteousness - Does right. That is, he does what is proper to be done in relation to God and to man. Compare Mic 6:8. The doctrine is everywhere laid down in the Scriptures that no man can be a friend of God who does not do habitually what is right. See Jo1 3:6-10.
And speaketh the truth in his heart - He uses language that is sincere, and that is in accordance with his real belief. This is opposed to all mere outward professions, and all hypocritical pretences. His religion has its seat in the heart, and is not the religion of forms; his acts are the expressions of upright intentions and purposes, and are not performed for selfish and hypocritical ends. This is everywhere the nature of true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: He: Psa 84:11; Pro 2:7, Pro 2:8, Pro 28:18; Isa 33:15; Mic 2:7; Luk 1:6; Gal 2:14; Jo1 2:6
worketh: Act 10:35; Rom 2:10; Eph 2:10; Heb 11:33; Jo1 2:29, Jo1 3:7; Rev 22:14, Rev 22:15
speaketh: Psa 34:12, Psa 34:13; Isa 63:8; Zac 8:16, Zac 8:17; Eph 4:25; Col 3:9; Rev 21:8
Geneva 1599
15:2 He that (a) walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
(a) He shows that we cannot call on God unless we trust in him.
John Gill
15:2 He that walketh uprightly,.... Or "perfectly" (e); see Gen 17:1; not so as to be without sin entirely, but as not to be chargeable with any notorious crime, and living in it; moreover, perfection and uprightness often signify sincerity, and the phrase here may design an Israelite indeed, in whom is no guile; whose faith is unfeigned, whose love is without dissimulation, whose hope is without hypocrisy, and his whole conduct without fraud and deceit; likewise such an one may be said to walk uprightly who walks according to the truth of the Gospel, and by faith on Christ and in Christ, as he has received him; and such an one is fit to be a member of a Gospel church;
and worketh righteousness; not in order to his justification before God; for not such an one, but he that trusts in the Lord for righteousness, shall inherit his holy mountain, Is 57:12; but he that works the work of faith, and believes in the righteousness of Christ; who looks to it and receives it; that lays hold on it and pleads it as his justifying righteousness; he that does righteousness in this sense, is righteous as Christ is righteous, 1Jn 3:7; and such an one is a proper person to dwell in his house; and who also by faith does works of righteousness, and whose life is a series and course of righteousness, as a fruit of his faith, and in consequence of his having laid hold on the righteousness of Christ;
and speaketh the truth in his heart; receives Christ who is the truth, and the Gospel the word of truth into his heart, and makes an hearty profession of the same before men; and both speaks according to his light in the Scriptures of truth, whenever he speaks of divine things; and in common conversation speaks truth from his heart to his neighbour, and does not speak with a double heart, or say one thing with his mouth, and intend another in his heart; see Ps 12:2; or endeavour to deceive persons, and impose a falsehood on them, or tell them lies; for as such a person is not fit to dwell in a private house, or to be in a civil society, much less is he a proper person to be in the house of God.
(e) "perfectus", Montanus, Gejerus,
John Wesley
15:2 Uprightly - Loving, and serving God, and loving his neighbour not in word only, but in truth; and this constantly. Worketh - Makes it his business to do justly, to give to every one his due, first to God, and then to men. Speaketh - His words and professions to God and men, agree with the thoughts and purposes of his heart.
Robert Jamieson, A. R. Fausset and David Brown
15:2 walketh--(Compare Ps 1:1).
uprightly--in a complete manner, as to all parts of conduct (Gen 17:1), not as to degree.
worketh--or, "does."
righteousness--what is right.
in his heart--sincerely (Prov 23:7).
14:214:2: Որ գնայ անբի՛ծ գործէ զարդարութիւն, խօսի զճշմարտութիւն ՚ի սրտի իւրում։
2 նա, ով անբասիր է ընթանում, արդար գործ է կատարում, ճշմարտութիւն խօսում իր սրտում:
2 Ան որ անմեղութեամբ կը քալէ ու արդարութիւն կ’ընէ Եւ ճշմարտութիւն կը խօսի իր սրտէն։
Որ գնայ ամբիծ, գործէ զարդարութիւն, խօսի զճշմարտութիւն ի սրտի իւրում:

14:2: Որ գնայ անբի՛ծ գործէ զարդարութիւն, խօսի զճշմարտութիւն ՚ի սրտի իւրում։
2 նա, ով անբասիր է ընթանում, արդար գործ է կատարում, ճշմարտութիւն խօսում իր սրտում:
2 Ան որ անմեղութեամբ կը քալէ ու արդարութիւն կ’ընէ Եւ ճշմարտութիւն կը խօսի իր սրտէն։
zohrab-1805▾ eastern-1994▾ western am▾
14:214:2 Тот, кто ходит непорочно и делает правду, и говорит истину в сердце своем;
14:3 ὃς ος who; what οὐκ ου not ἐδόλωσεν δολοω cunning ἐν εν in γλώσσῃ γλωσσα tongue αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἐποίησεν ποιεω do; make τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him κακὸν κακος bad; ugly καὶ και and; even ὀνειδισμὸν ονειδισμος disparaging; reproach οὐκ ου not ἔλαβεν λαμβανω take; get ἐπὶ επι in; on τοὺς ο the ἔγγιστα εγγυς close αὐτοῦ αυτος he; him
14:3 הַ ha הַ the כֹּ֥ל kkˌōl כֹּל whole סָר֮ sor סור turn aside יַחְדָּ֪ו yaḥdˈāw יַחְדָּו together נֶ֫אֱלָ֥חוּ nˈeʔᵉlˌāḥû אלח be corrupt אֵ֤ין ʔˈên אַיִן [NEG] עֹֽשֵׂה־ ʕˈōśē- עשׂה make טֹ֑וב ṭˈôv טֹוב good אֵ֝֗ין ˈʔˈên אַיִן [NEG] גַּם־ gam- גַּם even אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
14:3. loquiturque veritatem in corde suo qui non est facilis in lingua sua neque fecit amico suo malum et obprobrium non sustinuit super vicino suoHe that speaketh truth in his heart, who hath not used deceit in his tongue: Nor hath done evil to his neighbour: nor taken up a reproach against his neighbours.
2. He that walketh uprightly, and worketh righteousness, and speaketh truth in his heart.
He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart:

14:2 Тот, кто ходит непорочно и делает правду, и говорит истину в сердце своем;
14:3
ὃς ος who; what
οὐκ ου not
ἐδόλωσεν δολοω cunning
ἐν εν in
γλώσσῃ γλωσσα tongue
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ἐποίησεν ποιεω do; make
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
κακὸν κακος bad; ugly
καὶ και and; even
ὀνειδισμὸν ονειδισμος disparaging; reproach
οὐκ ου not
ἔλαβεν λαμβανω take; get
ἐπὶ επι in; on
τοὺς ο the
ἔγγιστα εγγυς close
αὐτοῦ αυτος he; him
14:3
הַ ha הַ the
כֹּ֥ל kkˌōl כֹּל whole
סָר֮ sor סור turn aside
יַחְדָּ֪ו yaḥdˈāw יַחְדָּו together
נֶ֫אֱלָ֥חוּ nˈeʔᵉlˌāḥû אלח be corrupt
אֵ֤ין ʔˈên אַיִן [NEG]
עֹֽשֵׂה־ ʕˈōśē- עשׂה make
טֹ֑וב ṭˈôv טֹוב good
אֵ֝֗ין ˈʔˈên אַיִן [NEG]
גַּם־ gam- גַּם even
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
14:3. loquiturque veritatem in corde suo qui non est facilis in lingua sua neque fecit amico suo malum et obprobrium non sustinuit super vicino suo
He that speaketh truth in his heart, who hath not used deceit in his tongue: Nor hath done evil to his neighbour: nor taken up a reproach against his neighbours.
2. He that walketh uprightly, and worketh righteousness, and speaketh truth in his heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. Определяются свойства праведного с отрицательной стороны. Праведен тот, кто как сам ни словом, ни делом не причиняет ближнему зла, так и не слушает на последнего клевет от других, праведен тот, кто презирает "отверженного". Последний противополагается "боящимся Господа", т. е. благоговейным Его чтителям, поэтому, под отверженным разумеется богохульник, не признающий и не почитающий Бога. Презрением к нему узаконяется не жестокое обращение или преследование личности отверженного, а пренебрежение к идейной, духовной стороне его жизни. Праведный "клянется, хотя бы злому, и не изменяет". Злой - нечестивый. Клятва всегда дается с призыванием имени Господа и как такая, она не может направляться к чему-либо нравственно-дурному и нечистому. Такая клятва обязывает клянущегося делать только добро, а потому, хотя бы она была дана и злому человеку, нечестивому, она требует исполнения и не составляет проступка пред Богом, так как не заключает в себе сочувствия и содействия нечестивому в его нечестии. "Отдавать серебро в рост" - ростовщичествовать, что строго запрещалось законом Моисея (см. Исх XXII:24; Лев XXXVI-XXXVII). "Принимать дары против невинного" - брать взятки на суде. - "Поступающий так не поколеблется во век" - будет пользоваться непоколебимым, постоянным благоволением Бога. Указание общее, оно может означать как блага внешней жизни, земной, так и вечную близость с Богом, т. е. небесную жизнь.
Adam Clarke: Commentary on the Bible - 1831
15:3: He that backbiteth not with his tongue - לא רגל על לשנו lo ragal al leshono, "he foots not upon his tongue."
4. He is one who treats his neighbor with respect. He says nothing that might injure him in his character, person, or property; he forgets no calumny, he is author of no slander, he insinuates nothing by which his neighbor may be injured. The tongue, because of its slanderous conversation, is represented in the nervous original as kicking about the character of an absent person; a very common vice, and as destructive as it is common: but the man who expects to see God abhors it, and backbites not with his tongue. The words backbite and backbiter come from the Anglo-Saxon bac, the back, and to bite. How it came to be used in the sense it has in our language, seems at first view unaccountable; but it was intended to convey the treble sense of knavishness, cowardice, and brutality. He is a knave, who would rob you of your good name; he is a coward, that would speak of you in your absence what he dared not to do in your presence; and only an ill-conditioned dog would fly at and bite your back when your face was turned. All these three ideas are included in the term; and they all meet in the detractor and calumniator. His tongue is the tongue of a knave, a coward, and a dog. Such a person, of course, has no right to the privileges of the Church militant, and none of his disposition can ever see God.
Nor doeth evil to his neighbor -
5. He not only avoids evil speaking, but he avoids also evil acting towards his neighbor. He speaks no evil of him; he does no evil to him; he does him no harm; he occasions him no wrong. On the contrary, he gives him his due. See under the second particular.
Nor taketh up a reproach against his neighbour -
6. The word חרפה cherpah, which we here translate a reproach, comes from חרף charaph, to strip, or make bare, to deprive one of his garments; hence חרף choreph, the winter, because it strips the fields of their clothing, and the trees of their foliage. By this, nature appears to be dishonored and disgraced. The application is easy: a man, for instance, of a good character is reported to have done something wrong: the tale is spread, and the slanderers and backbiters carry it about; and thus the man is stripped of his fair character, of his clothing of righteousness, truth, and honesty. All may be false; or the man, in an hour of the power of darkness, may have been tempted and overcoxne; may have been wounded in the cloudy and dark day, and deeply mourns his fall before God. Who that has not the heart of a devil would not strive rather to cover than make bare the fault? Those who feed, as the proverb says, like the flies, passing over all a man's whole parts to light upon his wounds, will take up the tale, and carry it about. Such, in the course of their diabolic work, carry the story of scandal to the righteous man; to him who loves his God and his neighbor. But what reception has the tale-bearer? The good man taketh it not up; לא נשא lo nasa, he will not bear it; it shall not be propagated from him. He cannot prevent the detractor from laying it down; but it is in his power not to take it up: and thus the progress of the slander may be arrested. He taketh not up a reproach against his neighbour; and the tale-bearer is probably discouraged from carrying it to another door. Reader, drive the slanderer of your neighbor far away from you: ever remembering that in the law of God, as well as in the law of the land, "the receiver is as bad as the thief."
Albert Barnes: Notes on the Bible - 1834
15:3: He that backbiteth not with his tongue - The word "backbite" means to censure; slander; reproach; speak evil of. The Hebrew word - רגל râ gal - a verb formed from the word foot, means properly "to foot it," and then "to go about." Then it means to go about as a tale-bearer or slanderer; to circulate reports unfavorable to others. It is not improperly rendered here "backbite;" and the idea is, that it is essential to true piety that one should "not" be a slanderer, or should "not" circulate evil reports in regard to others. On the use of the "tongue," see the note at Jam 3:2-11.
Nor doeth evil to his neighbor - That does his neighbor no harm. This refers to injury in any way, whether by word or deed. The idea is, that the man who will be admitted to dwell on the holy hill of Zion, the man who is truly religious, is one who does no injury to anyone; who always does that which is right to others. The word "neighbor" usually refers to one who resides near us; and their it denotes all persons who are near to us in the sense that we have business relations with them; all persons with whom we have anything to do. It is used in this sense here as referring to our dealings with other persons.
Nor taketh up a reproach - Margin, "or receiveth," or, "endureth." The idea is that of "taking up," or receiving as true, or readily giving credit to it. He is slow to believe evil of another. He does not grasp at it greedily as if he had pleasure in it. He does not himself originate such a reproach, nor does he readily and cheerfully credit it when it is stated by others. If he is constrained to believe it, it is only because the evidence becomes so strong that he cannot resist it, and his believing it is contrary to all the desires of is heart. This is true religion every where; but this is contrary to the conduct of no small part of the world. There are large classes of persons to whom nothing is more acceptable than reproachful accusations of others, and who embrace no reports more readily than they do those which impute bad conduct or bad motives to them. Often there is nothing more marked in true conversion than the change which is produced in this respect. He who delighted in gossip and in slanderous reports of others; who found pleasure in the alleged failings and errors of his neighbors; who gladly lent a listening ear to the first intimations of this kind, and who cheerfully contributed his influence in giving circulation to such things, augmenting such reports as they passed through his hands - now sincerely rejoices on hearing everybody well spoken of, and does all that can be done consistently with truth to check such reports, and to secure to every man a good name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: backbiteth: Psa 101:5-8; exo 23:1-33; Lev 19:16; Jer 9:4-9; Rom 1:30; Tit 3:2; Jam 4:11; Pe1 2:1, Pe1 2:2
doeth: Sa1 24:11; Isa 56:2; Mat 7:12; Rom 12:17, Rom 13:10; Jo3 1:11
taketh up: or, receiveth or, endureth, Pro 22:10, Pro 25:3
Carl Friedrich Keil and Franz Delitzsch
15:3
The distich which contains the question and that containing the general answer are now followed by three tristichs, which work the answer out in detail. The description is continued in independent clauses, which, however, have logically the value of relative clauses. The perff. have the signification of abstract presents, for they are the expression of tried qualities, of the habitual mode of action, of that which the man, who is the subject of the question, never did and what consequently it is not his wont to do. רגל means to go about, whether in order to spie out (which is its usual meaning), or to gossip and slander (here, and the Piel in 2Kings 19:28; cf. רכל, רכיל). Instead בּלשׁנו we have על־לּשׁנו (with Dag. in the second ל, in order that it may be read with emphasis and not slurred over),
(Note: Vid., the rule for this orthophonic Dag. in the Luther. Zeitschrift, 1863, S. 413.)
because a word lies upon the tongue ere it is uttered, the speaker brings it up as it were from within on to his tongue or lips, Ps 16:4; Ps 50:16; Ezek 36:3. The assonance of לרעהוּ רעה is well conceived. To do evil to him who is bound to us by the ties of kindred and friendship, is a sin which will bring its own punishment. קרוב is also the parallel word to רע in Ex 32:27. Both are here intended to refer not merely to persons of the same nation; for whatever is sinful in itself and under any circumstances whatever, is also sinful in relation to every man according to the morality of the Old Testament. The assertion of Hupfeld and others that נשׂא in conjunction with חרפּה means efferre = effari, is opposed by its combination with על and its use elsewhere in the phrase נשׁא חרפה "to bear reproach" (Ps 69:8). It means (since נשׁא is just as much tollere as ferre) to bring reproach on any one, or load any one with reproach. Reproach is a burden which is more easily put on than cast off; audacter calumniare, semper aliquid haeret.
In Ps 15:4 the interpretation "he is little in his own eyes, despised," of which Hupfeld, rejecting it, says that Hitzig has picked it up out of the dust, is to be retained. Even the Targ., Saad., Aben-Ezra, Kimchi, Urbino (in his Grammar, אהל מועד) take נבזה בעיניו together, even though explaining it differently, and it is accordingly accented by Baer נמאס נבזה בּע יניו (Mahpach, Asla Legarme, Rebia magnum).
(Note: The usual accentuation בּעיניו נמאס נבזה forcibly separates בעיניו from נבזה to which according to its position it belongs. And Heidenheim's accentuation נבזה בעיניו נמאס is to be rejected on accentuological grounds, because of two like distinctives the second has always a less distinctive value than the first. We are consequently only left to the one given above. The MSS vary.)
God exalts him who is קטן בּעיניו, 1Kings 15:17. David, when he brought up the ark of his God, could not sufficiently degrade himself (נקל), and appeared שׁפל בּעניו, 2Kings 6:22. This lowliness, which David also confesses in Ps 131:1-3, is noted here and throughout the whole of the Old Testament, e.g., Is 57:15, as a condition of being well-pleasing before God; just as it is in reality the chief of all virtues. On the other hand, it is mostly translated either, according to the usual accentuation, with which the Beth of בעיניו is dageshed: the reprobate is despised in his eyes (Rashi, Hupf.), or in accordance with the above accentuation: despised in his eyes is the reprobate (Maurer, Hengst., Olsh., Luzzatto); but this would say but little, and be badly expressed. For the placing together of two participles without an article, and moreover of similar meaning, with the design of the one being taken as subject and the other as predicate, is to be repudiated simply on the ground of style; and the difference among expositors shows how equivocal the expression is.
On the other hand, when we translate it: "despicable is he in his own eyes, worthy to be despised" (Ges. 134, 1), we can appeal to Ps 14:1, where השׁהיתוּ is intensified just in the same way by התעיבוּ, as נבזה is here by נמאס; cf. also Gen 30:31; Job 31:23; Is 43:4. The antithesis of Ps 15:4 to Ps 15:4 is also thus fully met: he himself seems to himself unworthy of any respect, whereas he constantly shows respect to others; and the standard by which he judges is the fear of God. His own fear of Jahve is manifest from the self-denying strictness with which he performs his vows. This sense of נשׁבּע להרע is entirely misapprehended when it is rendered: he swears to his neighbour (רע = רע), which ought to be לרענוּ, or: he swears to the wicked (and keeps to what he has thus solemnly promised), which ought to be לרע; for to what purpose would be the omission of the elision of the article, which is extremely rarely (Ps 36:6) not attended to in the classic style of the period before the Exile? The words have reference to Lev 5:4 : if any one swear, thoughtlessly pronouncing להרע או להיטיב, to do evil or to do good, etc. The subject spoken of is oaths which are forgotten, and the forgetting of which must be atoned for by an asham, whether the nature of the oath be something unpleasant and injurious, or agreeable and profitable, to the person making the vow. The retrospective reference of להרע to the subject is self-evident; for to injure another is indeed a sin, the vowing and performance of which, not its omission, would require to be expiated. On להרע = להרע vid., Ges. 67, rem. 6. The hypothetical antecedent (cf. e.g., 4Kings 5:13) is followed by ולא ימר is an apodosis. The verb המיר is native to the law of vows, which, if any one has vowed an animal in sacrifice, forbids both changing it for its money value (החליף) and exchanging it for another, be it טוב ברע או־רע בּטוב, Lev 27:10, Lev 27:33. The psalmist of course does not use these words in the technical sense in which they are used in the Law. Swearing includes making a vow, and לא ימר disavows not merely any exchanging of that which was solemnly promised, but also any alteration of that which was sworn: he does not misuse the name of God in anywise, לשּׁוא.
In Ps 15:5 the psalmist also has a passage of the Tra before his mind, viz., Lev 25:37, cf. Ex 22:24; Deut 23:20; Ezek 18:8. נתן בּנשׁך signifies to give a thing away in order to take usury (נשׁך( yrusu ekat ot r from נשׁך to bite, δάκνειν) for it. The receiver or demander of interest is משּׁיך, the one who pays interest נשׁוּך, the interest itself נשׁך. The trait of character described in Ps 15:5 also recalls the language of the Mosaic law: שׁחד לא לקח, the prohibition Ex 23:8; Deut 16:19; and על־נקי, the curse Deut 27:25 : on account of the innocent, i.e., against him, to condemn him. Whether it be as a loan or as a gift, he gives without conditions, and if he attain the dignity of a judge he is proof against bribery, especially with reference to the destruction of the innocent. And now instead of closing in conformity with the description of character already given: such a man shall dwell, etc., the concluding sentence takes a different form, moulded in accordance with the spiritual meaning of the opening question: he who doeth these things shall never be moved (ימּוט fut. Niph.), he stands fast, being upheld by Jahve, hidden in His fellowship; nothing from without, no misfortune, can cause his overthrow.
John Gill
15:3 He that backbiteth not with his tongue,.... Is not a slanderer, a defamer, a tale bearer; a backbiter is one who privately, secretly, behind a man's back speaks evil of him, devours and destroys his credit and reputation: the word here used comes from which signifies the "foot", and denotes such a person who goes about from house to house, speaking things he should not, Ti1 5:13; and a word from this root signifies spies; and the phrase here may point at such persons who creep into houses, pry into the secrets of families, and divulge them, and oftentimes represent them in a false light. Such are ranked amongst the worst of men, and are very unfit to be in the society of the saints, or in a church of Christ; see Rom 1:30, 2Cor 12:20;
nor doeth evil to his neighbour: to any man whatever, good or bad, friend or foe, whether in a natural, civil, or spiritual relation, either by words or deeds, to his person, property, or good name;
nor taketh up, a reproach against his neighbour; does not raise any scandalous report on him himself, nor will he bear to hear one from another, much less will he spread one; nor will he suffer one to lie upon his neighbour, but will do all he can to vindicate him, and clear his character.
John Wesley
15:3 He - He that doth not speak evil of his neighbour. Neighbour - That is, any man. Nor taketh - Into his mouth, doth not raise it, neither spread or propagate it; or believe it without sufficient reason.
Robert Jamieson, A. R. Fausset and David Brown
15:3 He neither slanders nor spreads slander.
14:314:3: Որ ո՛չ նենգաւորեաց լեզուաւ իւրով, եւ չար ընկերի իւրում նա ո՛չ արար։ Նախատինս ՚ի մերձաւորաց նա ո՛չ առնու[6644]. [6644] Ոմանք.Իւրում ո՛չ արար... ՚ի մերձաւորաց ո՛չ առնու։
3 Ով չի նենգել իր լեզուով եւ ընկերոջը վատութիւն չի արել,
3 Ան որ լեզուովը չի զրպարտեր, Ընկերին չարութիւն չ’ըներ, Եւ իր դրացիին վրայ նախատինք չի դներ.
որ ոչ նենգաւորեաց լեզուաւ իւրով, եւ չար ընկերի իւրում ոչ արար, նախատինս [66]ի մերձաւորաց նա ոչ առնու:

14:3: Որ ո՛չ նենգաւորեաց լեզուաւ իւրով, եւ չար ընկերի իւրում նա ո՛չ արար։ Նախատինս ՚ի մերձաւորաց նա ո՛չ առնու[6644].
[6644] Ոմանք.Իւրում ո՛չ արար... ՚ի մերձաւորաց ո՛չ առնու։
3 Ով չի նենգել իր լեզուով եւ ընկերոջը վատութիւն չի արել,
3 Ան որ լեզուովը չի զրպարտեր, Ընկերին չարութիւն չ’ըներ, Եւ իր դրացիին վրայ նախատինք չի դներ.
zohrab-1805▾ eastern-1994▾ western am▾
14:314:3 кто не клевещет языком своим, не делает искреннему своему зла и не принимает поношения на ближнего своего;
14:4 ἐξουδένωται εξουδενοω set at naught ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him πονηρευόμενος πονηρευομαι the δὲ δε though; while φοβουμένους φοβεω afraid; fear κύριον κυριος lord; master δοξάζει δοξαζω glorify ὁ ο the ὀμνύων ομνυω swear τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἀθετῶν αθετεω displace; put off
14:4 הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not יָדְעוּ֮ yāḏᵊʕˈû ידע know כָּל־ kol- כֹּל whole פֹּ֪עֲלֵ֫י pˈōʕᵃlˈê פעל make אָ֥וֶן ʔˌāwen אָוֶן wickedness אֹכְלֵ֣י ʔōḵᵊlˈê אכל eat עַ֭מִּי ˈʕammî עַם people אָ֣כְלוּ ʔˈāḵᵊlû אכל eat לֶ֑חֶם lˈeḥem לֶחֶם bread יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לֹ֣א lˈō לֹא not קָרָֽאוּ׃ qārˈāʔû קרא call
14:4. dispicitur oculis eius inprobus timentes autem Dominum glorificat iurat ut se adfligat et non mutatIn his sight the malignant is brought to nothing: but he glorifieth them that fear the Lord. He that sweareth to his neighbour, and deceiveth not;
3. He that slandereth not with his tongue, nor doeth evil to his friend, nor taketh up a reproach against his neighbour.
He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour:

14:3 кто не клевещет языком своим, не делает искреннему своему зла и не принимает поношения на ближнего своего;
14:4
ἐξουδένωται εξουδενοω set at naught
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
πονηρευόμενος πονηρευομαι the
δὲ δε though; while
φοβουμένους φοβεω afraid; fear
κύριον κυριος lord; master
δοξάζει δοξαζω glorify
ὁ ο the
ὀμνύων ομνυω swear
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἀθετῶν αθετεω displace; put off
14:4
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
יָדְעוּ֮ yāḏᵊʕˈû ידע know
כָּל־ kol- כֹּל whole
פֹּ֪עֲלֵ֫י pˈōʕᵃlˈê פעל make
אָ֥וֶן ʔˌāwen אָוֶן wickedness
אֹכְלֵ֣י ʔōḵᵊlˈê אכל eat
עַ֭מִּי ˈʕammî עַם people
אָ֣כְלוּ ʔˈāḵᵊlû אכל eat
לֶ֑חֶם lˈeḥem לֶחֶם bread
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
לֹ֣א lˈō לֹא not
קָרָֽאוּ׃ qārˈāʔû קרא call
14:4. dispicitur oculis eius inprobus timentes autem Dominum glorificat iurat ut se adfligat et non mutat
In his sight the malignant is brought to nothing: but he glorifieth them that fear the Lord. He that sweareth to his neighbour, and deceiveth not;
3. He that slandereth not with his tongue, nor doeth evil to his friend, nor taketh up a reproach against his neighbour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:4: In whose eves a vile person is contemned -
7. This man judges of others by their conduct; he tries no man's heart. He knows men only by the fruits they bear; and thus he gains knowledge of the principle from which they proceed. A vile person, נמאס nimas, the reprobate, one abandoned to sin; is despised, נבזה nibzeh, is loathsome, as if he were covered with the elephantiasis or leprosy, for so the word implies. He may be rich, he may be learned, he may be a great man and honorable with his master, in high offices in the state; but if he be a spiritual leper, an infidel, a profligate, the righteous man must despise him, and hold him, because he is an enemy to God and to man, in sovereign contempt. If he be in power, he will not treat him as if worthy of his dignity; while he respects the office he will detest the man. And this is quite right; for the popular odium should ever be pointed against vice.
Aben Ezra gives a curious turn to this clause, which he translates thus: "He is mean and contemptible in his own eyes;" and it is certain that the original, נבזה בעיניו נמאס nibzeh beeynaiv nimas, will bear this translation. His paraphrase on it is beautiful: "A pious man, whatever good he may have done, and however concordant to the Divine law he may have walked, considers all this of no worth, compared with what it was his duty to do for the glory of his Creator." A sentiment very like that of our Lord, Luk 17:10 : "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do."
Taken in this sense, the words intimate, that the man who is truly pious, who is a proper member of the Church militant, and is going straight to the Church triumphant, is truly humble; he knows he has nothing but what he has received, he has no merit, he trusts not in himself, but in the living God. He renounces his own righteousness, and trusts in the eternal mercy of God through the infinitely meritorious atonement made by Jesus Christ. The language of his heart is: -
"I loathe myself when God I see,And into nothing fall;
Content that thou exalted be,And Christ be all in all."
He honoureth them that fear the Lord -
8. This cause is a proof, however just the sentiment, that Aben Ezra has mistaken the meaning of the preceding clause. The truly pious man, while he has in contempt the honorable and right honorable profligate, yet honors them that fear the Lord, though found in the most abject poverty; though, with Job, on the dunghill, or, with Lazarus, covered with sores at the rich man's gate. Character is the object of his attention; persons and circumstances are of minor importance.
The fear of the Lord is often taken for the whole of religion; and sometimes for that reverence which a man feels for the ma jesty and holiness of God, that induces him to hate and depart from evil. Here it may signify the lowest degree of religion, repentance whereby we forsake sin.
Sweareth to his own hurt, and changeth not -
9. If at any time he have bound himself by a solemn engagement to do so and so, and he finds afterwards that to keep his oath will be greatly to his damage; yet such reverence has he for God and for truth that he will not change, be the consequences what they may. He is faithful also to his promises; his bare word will bind him equally with an oath. He that will not be honest without an oath will not be honest with one.
The Hebrew might be thus translated: "He sweareth to afflict himself, and does not change;" and thus the Chaldee has rendered this clause. He has promised to the Lord to keep his body under, and bring it into subjection; to deny himself that he may not pamper the flesh, and have the more to give to the poor.
Albert Barnes: Notes on the Bible - 1834
15:4: In whose eyes a vile person is contemned - That is, who does not show respect to a man of base or bad character on account of his wealth, his position, or his rank in life. He estimates character as it is in itself, and not as derived from rank, relationship, or station. While, as stated in the pRev_ious verse, he is not disposed to take up a false or evil report against another, he is at the same time disposed to do justice to all, and does not honor those who do not deserve to be honored, or apologise for base conduct because it is committed by one of exalted station or rank. Loving virtue and piety for their own sake, he hates all that is opposite; and where conduct deserves reprobation, no matter where found, he does not hesitate to avow his conviction in regard to it. The sentiment here is substantially the same as in Psa 1:1. See the notes at that verse.
But he honoreth them that fear the Lord - No matter in what rank or condition of life they may be found. Where there is true piety he honors it. He is willing to be known as one that honors it, and is willing to bear all the reproach that may be connected with such a deeply cherished respect, and with such an avowal. Compare Psa 1:1.
He that sweareth to his own hurt, and changeth not - Who has made a promise, or entered into a contract, that is likely to turn out contrary to his expectations, to his own disadvantage; but who still adheres to his engagement. If the thing itself is wrong; if he has made a promise, or pledged himself to do a wicked thing, he cannot be under obligation to execute it; he should at once abandon it (compare the notes at Mat 14:9); but he is not at liberty to violate an agreement simply because it will be a loss to him, or because he ascertains that it will not be, as he supposed, to his advantage. The principles here laid down will extend to all contracts or agreements, pecuniary or otherwise, and should be a general principle regulating all our transactions with our fellow-men. The only limitation in the rule is that above stated, when the promise or the contract would involve that which is morally wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: a vile: Psa 101:4; Kg2 3:13, Kg2 3:14; Est 3:2; Job 32:21, Job 32:22; Isa 32:5, Isa 32:6; Dan 5:17-31; Act 24:2, Act 24:3, Act 24:25; Jam 2:1-9
but: Psa 16:3, Psa 101:6, Psa 119:63; Mat 12:49, Mat 12:50; Jo1 3:14
sweareth: Jos 9:18-20; Jdg 11:35; Sa2 21:1, Sa2 21:2; Mat 5:33
Geneva 1599
15:4 (b) In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.
(b) He who flatters not the ungodly in their wickedness.
John Gill
15:4 In whose eyes a vile person is contemned,.... A "vile" man is a very wicked, profligate, and abandoned creature, one that is to every good work reprobate; and such sometimes are in high places, Ps 12:8; and are greatly caressed and esteemed by the men of the world; but then, as they are an abomination to God, they should be despised by his people, let them be what they will as to their riches, honours, and wisdom among men; as Haman was by Mordecai, Esther 3:2; and Ahab by Elisha, 4Kings 3:14; and such who keep company with, and express a delight and pleasure in such sort of persons, ought by no means to have a place in the house of God. Some understand this of a good man being "despised in his own eyes", as it may be rendered (f); on account of his vileness, and the imperfection of his obedience, and as expressive of his great humility, esteeming others better than himself; and who renounces himself, and is rejected by himself, having a very mean opinion of himself; which is the sense of the Targum, Aben Ezra, and Kimchi; and which is no bad sense, though the former is countenanced by what follows;
but he honoureth them that fear the Lord; who have the covenant grace of fear wrought in their hearts, and serve the Lord with reverence and godly fear; that is, who are truly religious and godly persons; these such who are fit members of the church of Christ love heartily, esteem of highly, and honour them by thinking and speaking well of them, and behaving with great respect and decency to them; see Rom 12:10;
he that sweareth to his own hurt, and changeth not; having taken a solemn oath, so sacred is it with him, and such a regard has he to the name of God, by whom he swears, that though it is to his civil loss and detriment, yet he will not break it and depart from it, but punctually observe it: some render it, "he that swears to his neighbour, and changeth not" (g); he that is just to his word, faithful to his promises, that exactly fulfils all the obligations he lays himself under unto others; he that is honest and upright in all his dealings. The Jewish writers interpret this clause of a man's vowing and swearing to afflict himself by fasting, which, though it is to the emaciating of his body, yet he strictly observes his vow or oath; but this is foreign from the scope of the place: it might be rendered, "he that swears to do evil, and does not recompense or perform" (h), it being better to break through such an oath than to keep it; see Lev 5:4.
(f) "qui despicit se in oculis suis", so some in Vatablus; "ille est despectus in propriis oculis, reprobatus", Gussetius, p. 453. (g) , Sept. "proximo suo", V. L. Sic. Syr. Ar. Aethiop. (h) So Ainsworth.
John Wesley
15:4 Vile - An ungodly man. Honoureth - He highly esteems and loves them, though they be mean as to their worldly condition, and though they may differ from him in some opinions or practices of lesser moment. Sweareth - A promissory oath. Hurt - To his own damage. As if a man solemnly swear, that he will sell him such an estate at a price below the full worth; or that, he will give a poor man such a sum of money, which afterwards he finds inconvenient to him. Changeth not - His purpose, but continues firm and resolved to perform his promise.
Robert Jamieson, A. R. Fausset and David Brown
15:4 Love and hate are regulated by a regard to God.
sweareth . . . hurt--or what so results (compare Lev 5:4).
14:414:4: արհամարհեալ է առաջի նորա չարագործն։ Զերկիւղածս Տեառն փառաւոր առնէ. երդնու ընկերի իւրում եւ ո՛չ ստէ[6645]։ [6645] Ոմանք.Փառաւոր առնէ, որ երդնու։
4 Մերձաւորներից նախատինք նա չի ստանում, եւ չարագործն անարգուած է նրա աչքում: Այդպիսին փառաբանում է նրանց, ովքեր երկիւղ ունեն Տիրոջից, երդւում է իր բարեկամին չի դրժում:
4 Որուն առջեւ անարգուած է չարագործը, Բայց աստուածավախները կը պատուէ. Երդում կ’ընէ իր վնասին* ու չի դառնար.
Արհամարհեալ է առաջի նորա չարագործն, զերկիւղածս Տեառն փառաւոր առնէ, երդնու [67]ընկերի իւրում`` եւ ոչ ստէ:

14:4: արհամարհեալ է առաջի նորա չարագործն։ Զերկիւղածս Տեառն փառաւոր առնէ. երդնու ընկերի իւրում եւ ո՛չ ստէ[6645]։
[6645] Ոմանք.Փառաւոր առնէ, որ երդնու։
4 Մերձաւորներից նախատինք նա չի ստանում, եւ չարագործն անարգուած է նրա աչքում: Այդպիսին փառաբանում է նրանց, ովքեր երկիւղ ունեն Տիրոջից, երդւում է իր բարեկամին չի դրժում:
4 Որուն առջեւ անարգուած է չարագործը, Բայց աստուածավախները կը պատուէ. Երդում կ’ընէ իր վնասին* ու չի դառնար.
zohrab-1805▾ eastern-1994▾ western am▾
14:414:4 тот, в глазах которого презрен отверженный, но который боящихся Господа славит; кто клянется, {хотя бы} злому, и не изменяет;
14:5 τὸ ο the ἀργύριον αργυριον silver piece; money αὐτοῦ αυτος he; him οὐκ ου not ἔδωκεν διδωμι give; deposit ἐπὶ επι in; on τόκῳ τοκος interest καὶ και and; even δῶρα δωρον present ἐπ᾿ επι in; on ἀθῴοις αθωος guiltless οὐκ ου not ἔλαβεν λαμβανω take; get ὁ ο the ποιῶν ποιεω do; make ταῦτα ουτος this; he οὐ ου not σαλευθήσεται σαλευω sway; rock εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
14:5 שָׁ֤ם׀ šˈām שָׁם there פָּ֣חֲדוּ pˈāḥᵃḏû פחד tremble פָ֑חַד fˈāḥaḏ פַּחַד trembling כִּֽי־ kˈî- כִּי that אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in דֹ֣ור ḏˈôr דֹּור generation צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
14:5. pecuniam suam non dedit ad usuram et munera adversum innoxium non accepit qui facit haec non movebitur in aeternumHe that hath not put out his money to usury, nor taken bribes against the innocent: He that doth these things, shall not be moved for ever.
4. In whose eyes a reprobate is despised; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not:

14:4 тот, в глазах которого презрен отверженный, но который боящихся Господа славит; кто клянется, {хотя бы} злому, и не изменяет;
14:5
τὸ ο the
ἀργύριον αργυριον silver piece; money
αὐτοῦ αυτος he; him
οὐκ ου not
ἔδωκεν διδωμι give; deposit
ἐπὶ επι in; on
τόκῳ τοκος interest
καὶ και and; even
δῶρα δωρον present
ἐπ᾿ επι in; on
ἀθῴοις αθωος guiltless
οὐκ ου not
ἔλαβεν λαμβανω take; get
ὁ ο the
ποιῶν ποιεω do; make
ταῦτα ουτος this; he
οὐ ου not
σαλευθήσεται σαλευω sway; rock
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
14:5
שָׁ֤ם׀ šˈām שָׁם there
פָּ֣חֲדוּ pˈāḥᵃḏû פחד tremble
פָ֑חַד fˈāḥaḏ פַּחַד trembling
כִּֽי־ kˈî- כִּי that
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
דֹ֣ור ḏˈôr דֹּור generation
צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
14:5. pecuniam suam non dedit ad usuram et munera adversum innoxium non accepit qui facit haec non movebitur in aeternum
He that hath not put out his money to usury, nor taken bribes against the innocent: He that doth these things, shall not be moved for ever.
4. In whose eyes a reprobate is despised; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:5: Putteth not out his money to usury -
10. As usury signifies unlawful interest, or that which is got by taking advantage of the necessity of a distressed neighbor, no man that fears God can be guilty of it. The word נשך neshech, which we translate usury, comes from nashach, to bite as a serpent; and here must signify that biting or devouring usury, which ruins the man who has it to pay. "The increase of usury is called נשך neshech, because it resembles the biting of a serpent. For as this is so small at first, as scarcely to be perceptible, but the venom soon spreads and diffuses itself till it reaches the vitals; so the increase of usury, which at first is not perceived nor felt, at length grows so much as by degrees to devour another's substance." Middoch's edition of Leigh's Critica Sacra, sub voce נשך.
The Jews ever were, and are still, remarkable for usury and usurious contracts; and a Jew that is saved from it is in the fair way, charity would suppose, to the kingdom of heaven. The Roman laws condemned the usurer to the forfeiture of four times the sum. Cato de Rust., lib. i.
Nor taketh reward against the innocent -
11. He neither gives nor receives a bribe in order to pervert justice or injure an innocent man in his cause. The lawyer, who sees a poor man opposed by a rich man, who, though he is convinced in his conscience that the poor man has justice and right on his side, yet takes the larger fee from the rich man to plead against the poor man, has in fact taken a bribe against the innocent, and without the most signal interposition of the mercy of God, is as sure of hell as if he were already there.
He that doeth these things - He in whose character all these excellences meet, though still much more is necessary under the Christian dispensation, shall never be moved - he shall stand fast for ever. He is an upright, honest man, and God will ever be his support.
Now we have the important question answered, Who shall go to heaven? The man who to faith in Christ Jesus adds those eleven moral excellences which have been already enumerated. And only such a character is fit for a place in the Church of Christ.
On this verse there is a singular reading in my old MS. Psalter, which I must notice. The clause, Qui pecuniam suam non dedit ad usuram, "who putteth not out his money to usury," is thus translated: He that gat nout his catel til oker. Now this intimates that the author had either read pecudem, Cattle, for pecuniam, Money; or that catel was the only money current in his time and country. And indeed it has long been the case, that the Scottish peasantry paid their rents in kind; so many cows or sheep given to the laird for the usufruct of the ground. That this is no mistake in the translation is evident enough from the paraphrase, where he repeats the words, with his gloss upon them: He that gaf nout his Catel till oker bodyly als covaytus men dos gastly: that he seke naght for his gude dede, na mede of this werld, bot anely of heven.
The very unusual word oker signifies produce of any kind, whether of cattle, land, money, or even the human offspring. It is found in the Anglo-Saxon, the Gothic, the German, and the Danish; in all which languages it signifies produce, fruit, offspring, usury, and the like. Dr. Jameson does not show the word in any of its forms, though it is evident that it existed in the ancient Scotttsh language.
The word catel may be used here for chattels, substance of any kind, moveable or immoveable; but this word itself was originally derived from cattle, which were from the beginning the principal substance or riches of the inhabitants of the country. Indeed the word pecunia, money, was derived from pecus, cattle, which were no longer used as a medium of commerce when silver and gold came into use. There is a passage in Chaucer where cattel catching seems to be used for getting money.
Speaking of the wicked priests of his time, he says: -
Some on her churches dwell
Apparailled poorely proud of porte;
The seven Sacramentes thei doen sell,
In Cattel catching is her comfort.
Of each matter thei wollen mell;
And doen hem wrong is her disport.
To affraie the people thei been fell
And hold hem lower than doeth the Lorde.
Plowmanne's Tale, 3d part.
Albert Barnes: Notes on the Bible - 1834
15:5: He that putteth not out his money to usury - The word "usury" formerly denoted legal interest, or a premium for the use of money. In this sense the word is no longer used in our language, but it always now denotes unlawful interest; "a premium or compensation paid, or stipulated to be paid, for the use of money borrowed or retained, beyond the rate of interest established by law." "Webster." The Hebrew word used here - נשׁך neshek - means "interest," that is, a premium or compensation for the use of money in any manner, or to any extent. The reference is to the law of the Hebrews, which forbade such a loaning of money to the poor, and especially to poor Israelites, Exo 22:25; Lev 25:35-37. Although this was forbidden in respect to the Israelites, yet the lending of money on interest, or "usury" in a lawful sense, was allowed toward "strangers," or toward the people of other nations.
See Deu 23:19-20. The ground of the distinction was, that the Hebrews were regarded as a nation of brethren; that, as such, they should be willing to accommodate and aid each other; that they should not do anything that could be regarded as unbrotherly. In respect to other people it was allowed, not because it was proper to take advantage of their wants, and to oppress them, but because this special reason did not exist in regard to them. That might be improper "in a family," among brothers and sisters, which would be entirely proper toward those who did not sustain this special relation; and we may conceive of cases - such cases in fact often occur - when it would be unkind in the highest degree to exact interest of a brother, or an intimate friend, while it is perfectly proper to receive the ordinary allowance for the use of money in our business transactions (that is, the ordinary rate of interest) of those who do not sustain to us this special relation.
The fact that it was allowed to the Hebrews to take interest of the people of other nations, shows that there was nothing morally wrong in the thing itself; and, in fact, there can be no reason why a man, to whom it is an accommodation, should not pay for the use of money as well as for the use of any other property. The thing forbidden here, therefore, is not the taking of interest in any case, but the taking of interest in such a way as would be oppressive and hard - as of a Hebrew demanding it from his poor and needy brother; and, by consequence, it would forbid the exacting of unusual and unlawful rates of interest, or taking advantage of the necessities of others - by evading the provisions of law, and making their circumstances an occasion of extortion. In one word, the thing forbidden is a harsh, grasping, griping disposition; a disposition to take advantage of the embarrassments of others to increase our own gains. Kindness, and an accommodating spirit in business transactions, are as much demanded now by the principles of religion as they were when this psalm was written, or as they were under the law which forbade the taking of interest from a poor and needy brother.
Nor taketh reward against the innocent - Who does not take a bribe; that is, does not accept a pecuniary consideration, or any other consideration, to induce him to decide a cause against justice. He is not, in any way, to allow any such considerations to influence him, or to sway his judgment. The taking of bribes is often expressly forbidden in the Scriptures. See Exo 23:8; Deu 16:19; Deu 27:25; Pro 17:23.
He that doeth these things shall never be moved - That is, in answer to the question in Psa 15:1, he shall be permitted to "abide in the tabernacle" of God, and to "dwell in his holy hill." He shall have a solid foundation of hope; he is a friend of God, and shall enjoy his favor foRev_er. In other words, these things constitute true religion; and he who has such a character will obtain eternal life. His foundation is sure; he will be safe in all the storms of life, and safe when the cold waves of death beat around him. Compare Mat 7:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: putteth: Exo 22:25; Lev 25:35-37; Deu 23:19, Deu 23:20; Neh 5:2-5, Neh 5:7-13; Eze 18:8, Eze 18:17; Eze 22:12
nor taketh: Exo 23:7, Exo 23:8; Deu 16:19; Isa 33:15; Mic 7:3; Mat 26:15, Mat 27:3-5
He that doeth: Psa 16:8, Psa 55:22, Psa 106:3, Psa 112:6; Pro 12:3; Eze 18:27; Mat 7:21-25; Joh 13:17; Jam 1:22-25; Pe2 1:10, Pe2 1:11
Geneva 1599
15:5 [He that] (c) putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] (d) shall never be moved.
(c) To the hinderance of his neighbour.
(d) That is, will not be cast from the Church as a hypocrite.
John Gill
15:5 He that putteth not out his money to usury,.... To the poor, in an extravagant and exorbitant way, by which he bites, devours, and destroys his little substance, and sadly afflicts and distresses him; see Ex 22:25; otherwise, to lend money on moderate interest, and according to the laws, customs, and usages of nations, and to take interest for it, is no more unlawful than to take interest for houses and land; yea, it is according to the law of common justice and equity, that if one man lends money to another to trade with, and gain by, that he should have a proportionate share in the gain of such a trade; but the design of this passage, and the law on which it is founded, is, to forbid all exactions and oppressions of the poor, and all avaricious practices, and to encourage liberality and beneficence; and such who are covetous, and bite and oppress the poor, are not fit for church communion; see 1Cor 5:11;
nor taketh reward against the innocent; either to swear falsely against him, or to pass a wrong sentence on him; see 1Kings 12:3;
he that doeth these things shall never be moved; from the tabernacle of God, and his holy hill; he is fit to be a member of the church of God, and an inhabitant of Zion; and he shall dwell and abide there, he shall be a pillar which shall never go out, Rev_ 3:12; he shall finally persevere, through the grace of God; he shall hold on and out unto the end: and though he may fall through infirmity and temptation into sin, and that many times, yet he shall not finally and totally fall, 2Pet 1:10; but shall be as Mount Zion which can never be removed, Ps 125:1; The words should be rendered, since the accent "athnach" is on "these things", thus; "he that doeth these things", not only what is mentioned in this verse, but in the foregoing, "he", I say, "shall never be moved".
John Wesley
15:5 To usury - In such a manner as is contrary to God's law: of which see otherwise, Ex 22:25; Lev 25:36-37, &c. Reward - Or, a bribe for him who hath a bad cause. Moved - He shall abide with God here, and when he dies be for ever with the Lord.
Robert Jamieson, A. R. Fausset and David Brown
15:5 (Compare Lev 25:37; Deut 23:19-20).
usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden.
taketh reward, &c.--The innocent would not otherwise be condemned (compare Ex 23:8; Deut 16:19). Bribery of all sorts is denounced.
doeth these, &c.--Such persons admitted to God's presence and favor shall never be moved (Ps 10:6; Ps 13:5).
14:514:5: Զարծաթ իւր ՚ի վարձու ո՛չ տայ, կաշառ ՚ի վերայ իրաւանց ո՛չ առնու. որ զայս արասցէ՝ նա մի՛ սասանեսցի յաւիտեան[6646]։ Տունք. զ̃։[6646] Ոմանք.՚Ի վարձու նա ո՛չ տայ, եւ կաշառ ՚ի վերայ։
5 Իր արծաթը վաշխով չի տալիս, իրաւունքի դէմ կաշառք չի վերցնում: Ով անում է այս, նա յաւիտեան չի սասանուի:
5 Իր արծաթը վարձքով չի տար Ու անմեղին դէմ կաշառք չ’առներ։Ով որ ասոնք կ’ընէ, յաւիտեան պիտի չսասանի։
Զարծաթ իւր ի վարձու ոչ տայ, կաշառ ի վերայ [68]իրաւանց ոչ առնու. որ զայս արասցէ, նա մի՛ սասանեսցի յաւիտեան:

14:5: Զարծաթ իւր ՚ի վարձու ո՛չ տայ, կաշառ ՚ի վերայ իրաւանց ո՛չ առնու. որ զայս արասցէ՝ նա մի՛ սասանեսցի յաւիտեան[6646]։ Տունք. զ̃։
[6646] Ոմանք.՚Ի վարձու նա ո՛չ տայ, եւ կաշառ ՚ի վերայ։
5 Իր արծաթը վաշխով չի տալիս, իրաւունքի դէմ կաշառք չի վերցնում: Ով անում է այս, նա յաւիտեան չի սասանուի:
5 Իր արծաթը վարձքով չի տար Ու անմեղին դէմ կաշառք չ’առներ։Ով որ ասոնք կ’ընէ, յաւիտեան պիտի չսասանի։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:5 кто серебра своего не отдает в рост и не принимает даров против невинного. Поступающий так не поколеблется вовек.
14:6 עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel עָנִ֥י ʕānˌî עָנִי humble תָבִ֑ישׁוּ ṯāvˈîšû בושׁ be ashamed כִּ֖י kˌî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מַחְסֵֽהוּ׃ maḥsˈēhû מַחְסֶה refuge
5. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved:

14:5 кто серебра своего не отдает в рост и не принимает даров против невинного. Поступающий так не поколеблется вовек.
14:6
עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel
עָנִ֥י ʕānˌî עָנִי humble
תָבִ֑ישׁוּ ṯāvˈîšû בושׁ be ashamed
כִּ֖י kˌî כִּי that
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
מַחְסֵֽהוּ׃ maḥsˈēhû מַחְסֶה refuge
5. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
ru▾ bhs-gloss▾ erva_1895▾