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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Давид по псалму представляется живущим около скинии, которую он мог посещать свободно, по своему усмотрению (6, 8); кругом его были враги лживые, коварные (4), и злонамеренные (5), жаждущие крови и злодейств (9, 10). Таким положение Давида могло быть только в начале восстания Авессалома до бегства его из Иерусалима, но не во время гонений от Саула, когда он не только беспрепятственно и открыто, как изображено в этом псалме, но и тайно не мог посещать скинии: за ним всюду следили и он находился в постоянном бегстве. Засвидетельствование Давидом в том псалме "своей непорочности" пред Богом означает здесь не исповедание полной невинности пред Ним, а непричастности, незаслуженности и несправедливости тех обвинений, которые возводились Авессаломом и его сторонниками на него, как на несправедливого судью, кровожадного человека и дурного администратора.

Рассуди и исследуй мое дело, Господи, чтобы показать незаслуженность моих бедствий (1-2). Я надеюсь на Твою милость, так как никогда не был соучастником в делах людей нечестивых (3-5). Как невинный, я буду ходить к Твоему жертвеннику, чтобы воспеть хвалу Тебе и говорить о Твоих чудесах (6-8). Не погуби меня вместе с кровожадными и мздоимцами, так как я непорочен и поступаю правдиво (9-12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Holy David is in this psalm putting himself upon a solemn trial, not by God and his country, but by God and his own conscience, to both which he appeals touching his integrity (ver. 1, 2), for the proof of which he alleges, I. His constant regard to God and his grace, ver. 3. II. His rooted antipathy to sin and sinners, ver. 4, 5. III. His sincere affection to the ordinances of God, and his care about them, ver. 6-8. Having thus proved his integrity, 1. He deprecates the doom of the wicked, ver. 9, 10. 2. He casts himself upon the mercy and grace of God, with a resolution to hold fast his integrity, and his hope in God, ver. 11, 12. In singing this psalm we must teach and admonish ourselves, and one another, what we must be and do that we may have the favour of God, and comfort in our own consciences, and comfort ourselves with it, as David does, if we can say that in any measure we have, through grace, answered to these characters. The learned Amyraldus, in his argument of his psalm, suggests that David is here, by the spirit of prophecy, carried out to speak of himself as a type of Christ, of whom what he here says of his spotless innocence, was fully and eminently true, and of him only, and to him we may apply it in singing this psalm. "We are complete in him."
Adam Clarke: Commentary on the Bible - 1831
The psalmist appeals to God for his integrity, and desires to be brought to the Divine test in order to have his innocence proved, Psa 26:1-3; shows that he had avoided all fellowship with the wicked, and associated unth the upright, Psa 26:4-8; prays that he may not have his final lot with the workers of iniquity, Psa 26:9, Psa 26:10; purposes to walk uprightly before God, Psa 26:11, Psa 26:12.
This Psalm, and the two following, are supposed by Calmet to be all parts of one ode, and to relate to the time of the captivity, containing the prayers, supplications, complaints, and resolutions of the Israelites in Babylon. This is probable; but we have not evidence enough to authorize us to be nice on such points. See on Psa 26:1 (note).
Albert Barnes: Notes on the Bible - 1834
26:0: The title affirms this to be a psalm of David, and there is no reason to doubt the correctness of the superscription; but there are no indications by which we can determine on what occasion it was written.
It is not difficult, however, to ascertain from its contents the state of mind in which it was composed; and as that state of mind is not uncommon among those who are the professed people of God, the psalm will be useful in all ages of the world. The state of mind is that in which there is deep solicitude in regard to personal piety, or on the question whether the evidences of our piety, are genuine, and are such as we may rely on as warranting our hope of salvation. In this state of mind, and under this deep solicitude, the psalmist appeals to God to search him, or to judge in his case; he then recounts the evidences on which he relied as a ground for concluding that he was truly a friend of God; and then expresses the earliest desire of his heart to be found among the friends of God, and not to be united in character or in destiny with the wicked.
The psalm, therefore, properly consists of three parts:
I. A solemn appeal to God, or an earnest prayer that He would examine and judge of the evidences of piety on which the psalmist was accustomed to rely, Psa 26:1-2. He was conscious of integrity or uprightness of intention, but he still felt that there was a possibility that he might deceive himself, and he, therefore, prays that God would search his heart and try his reins - that He would examine the evidences of his personal piety, and save him from delusion.
II. A statement of the evidences on which he relied, Psa 26:3-8.
These evidences were the following:
(1) That God's loving-kindness was before his eyes, and that he had walked in his truth, Psa 26:3.
(2) That he had not been the companion of the wicked, nor had he delighted to associate with them, Psa 26:4-5).
(3) The desire of his heart to approach the altar of God with purity, and to celebrate the praises of God; or his delight in public worship, Psa 26:6-7.
(4) That he had loved the place where God dwelt, or the habitation of his house, Psa 26:8.
III. His earnest wish to be found among the friends of God, or to have his portion with them, Psa 26:9-12.
(1) His "prayer" that this might be his lot, Psa 26:9-10.
(2) His "purpose" to walk with the just and the holy, or to be found among the friends of God, Psa 26:11-12.
In reference to all this, he asks the guidance and direction of God; he prays for the searching of His eye; he pleads that God would enable him sincerely to carry out these desires and purposes of his soul. The psalm is a beautiful illustration of the nature of true religion, and of the desire of a truly pious man that all the evidences of his piety - all which is his ground of reliance - may be submitted to the searching eye of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 26:1, David resorts to God in confidence of his integrity.
Carl Friedrich Keil and Franz Delitzsch

The Longing of the One Who Is Persecuted innocently, to Give Thanks to God in His House
Ps. 25 and Ps 26:1-12 are bound together by similarity of thought and expression. In the former as in this Psalm, we find the writer's testimony to his trust in God (בּטחתּי, Ps 25:2; Ps 26:1); there as here, the cry coming forth from a distressed condition for deliverance (פּדה, Ps 25:22; Ps 26:11), and for some manifestation of mercy (חנּני Ps 26:11; Ps 25:16); and in the midst of theses, other prominent points of contact (Ps 26:11; Ps 25:21; Ps 26:3; Ps 25:5). These are grounds sufficient for placing these two Psalms close together. But in Ps 26:1-12 there is wanting the self-accusation that goes hand in hand with the self-attestation of piety, that confession of sin which so closely corresponds to the New Testament consciousness (vid., supra p. 43), which is thrice repeated in Ps 25. The harshness of the contrast in which the psalmist stands to his enemies, whose character is here more minutely described, does not admit of the introduction of such a lament concerning himself. The description applies well to the Absolomites. They are hypocrites, who, now that they have agreed together in their faithless and bloody counsel, have thrown off their disguise and are won over by bribery to their new master; for Absolom had stolen the hearts of the men of Israel, 2Kings 15:6. David at that time would not take the Ark with him in his flight, but said: If I shall find favour in the eyes of Jahve, He will bring me back, and grant me to see both it and His habitation, 2Kings 15:25. The love for the house of God, which is expressed herein, is also the very heart of this Psalm.
John Gill
INTRODUCTION TO PSALM 26
Psalm of David. The occasion of this psalm seems to be the quarrel between Saul and David, the former listening to calumnies and reproaches cast upon the latter, and persecuting him in a violent manner. The argument of it is the same, in a great measure, with the seventh psalm, and is an appeal made to God, the Judge of the whole earth, by the psalmist, for his innocence and integrity; Theodoret thinks it was written by David when he fled from Saul.
25:025:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԻԵ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Սաղմոս Դաւիթի
Ի կատարած. Սաղմոս Դաւթի:

25:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԻԵ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Սաղմոս Դաւիթի
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25:025:0 Псалом Давида.
25:1 τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith κρῖνόν κρινω judge; decide με με me κύριε κυριος lord; master ὅτι οτι since; that ἐγὼ εγω I ἐν εν in ἀκακίᾳ ακακια of me; mine ἐπορεύθην πορευομαι travel; go καὶ και and; even ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master ἐλπίζων ελπιζω hope οὐ ου not μὴ μη not ἀσθενήσω ασθενεω infirm; ail
25:1 לְ lᵊ לְ to דָוִ֡ד ḏāwˈiḏ דָּוִד David אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH נַפְשִׁ֥י nafšˌî נֶפֶשׁ soul אֶשָּֽׂא׃ ʔeśśˈā נשׂא lift
25:1. David iudica me Deus quoniam ego in simplicitate mea ambulavi et in Domino confidens non deficiamUnto the end, a psalm for David. Judge me, O Lord, for I have walked in my innocence: and I have put my trust in the Lord, and shall not be weakened.
of David.
KJV Chapter [26] [A Psalm] of David:

25:0 Псалом Давида.
25:1
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
κρῖνόν κρινω judge; decide
με με me
κύριε κυριος lord; master
ὅτι οτι since; that
ἐγὼ εγω I
ἐν εν in
ἀκακίᾳ ακακια of me; mine
ἐπορεύθην πορευομαι travel; go
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
ἐλπίζων ελπιζω hope
οὐ ου not
μὴ μη not
ἀσθενήσω ασθενεω infirm; ail
25:1
לְ lᵊ לְ to
דָוִ֡ד ḏāwˈiḏ דָּוִד David
אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
נַפְשִׁ֥י nafšˌî נֶפֶשׁ soul
אֶשָּֽׂא׃ ʔeśśˈā נשׂא lift
25:1. David iudica me Deus quoniam ego in simplicitate mea ambulavi et in Domino confidens non deficiam
Unto the end, a psalm for David. Judge me, O Lord, for I have walked in my innocence: and I have put my trust in the Lord, and shall not be weakened.
of David.
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jfb▾ jw▾ jg▾ gnv▾ 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. "Рассуди меня, Господи, ибо я ходил в непорочности" - назначь надо мною и врагами моими суд, чтобы пред всеми показать мою невиновность в тех преступлениях, которые они возводят на меня. - "Уповая на Господа, не поколеблюсь" - моя вера в Бога, как Судью праведного, является основанием моей уверенности, что я не буду уничтожен врагами.
Adam Clarke: Commentary on the Bible - 1831
26:1: Judge me, O Lord - There are so many strong assertions in this Psalm concerning the innocence and uprightness of its author that many suppose he wrote it to vindicate himself from some severe reflections on his conduct or accusations relative to plots, conspiracies, etc. This seems to render the opinion probable that attributes it to David during his exile, when all manner of false accusations were brought against him at the court of Saul.
I have walked in mine integrity - I have never plotted against the life nor property of any man; I have neither coveted nor endeavored to possess myself of Saul's crown.
I have trusted - Had I acted otherwise, I could not have been prosperous, for thou wouldst not have worked miracles for the preservation of a wicked man.
I shall not slide - I shall be preserved from swerving from the paths of righteousness and truth.
Albert Barnes: Notes on the Bible - 1834
26:1: Judge me, O Lord - That is, determine in regard to my case whether I am truly thy friend, or whether the evidences of my piety are genuine. The psalmist asks an examination of his own case; he brings the matter before God for Him to decide; he submits the facts in regard to himself to God, so that He may pronounce upon them whether they constitute evidence of real piety.
For I have walked in mine integrity - On the word "walk," see the notes at Psa 1:1. The word "integrity" here is the same which is elsewhere rendered "perfection." See the notes at Job 1:1. Compare Psa 37:37. See also Psa 7:8; Psa 25:21; where the word is rendered, as here, "integrity." It means here "uprightness, sincerity." This is the first thing which he brings before God for him to examine - the consciousness that he had endeavored to live an upright life; and yet it is referred to as if he was sensible that he "might" have deceived himself, and therefore, he prays that God would determine whether his life had been really upright.
I have trusted also in the Lord - Of this, likewise, he felt conscious; but this too he desired to submit to God. Trust in Yahweh, and an upright life, constituted the evidence of piety, or were the constituents of true religion according to the views of the Hebrews, as they are the constituents of true religion everywhere; and the purpose of the psalmist was to ascertain whether his piety was really of that character.
Therefore I shall not slide - If these are really traits of my character, if I really possess these, I shall not be moved. My feet will be firm, and I shall be secure. Or this may be regarded as a further declaration in regard to himself, as indicating firm confidence in God, and as meaning that he was conscious that he would not be moved, or would not swerve in this purpose of life. And yet the next verse shows that, with all this confidence as to his own character, he felt that there was a "possibility" of his having deceived himself; and, therefore, he pleaded that God would search and test him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:1: Judge: Psa 7:8, Psa 35:24, Psa 43:1, Psa 54:1; Sa1 24:15 *marg. Co1 4:3-6
for: Psa 26:11, Psa 15:2, Psa 25:21; Kg2 20:3; Pro 20:7; Co2 1:12
trusted: Psa 4:5, Psa 25:2, Psa 28:7, Psa 31:14; Pro 29:25
I shall: Psa 21:7, Psa 37:31, Psa 62:2, Psa 62:6, Psa 94:18, Psa 121:3, Psa 121:7, Psa 121:8; Sa1 2:9; Pe1 1:5; Pe2 1:10
Carl Friedrich Keil and Franz Delitzsch
26:1
Ps 26:1-2
The poet, as one who is persecuted, prays for the vindication of his rights and for rescue; and bases this petition upon the relation in which he stands to God. שׁפטני, as in Ps 7:9; Ps 35:24, cf. Ps 43:1. תּם (synon. תמים, which, however, does not take any suffix) is, according to Gen 20:5., 3Kings 22:34, perfect freedom from all sinful intent, purity of character, pureness, guilelessness (ἀκακία, ἀπλότης). Upon the fact, that he has walked in a harmless mind, without cherishing or provoking enmity, and trusted unwaveringly (לא אמעד, an adverbial circumstantial clause, cf. Ps 21:8) in Jahve, he bases the petition for the proving of his injured right. He does not self-righteously hold himself to be morally perfect, he appeals only to the fundamental tendency of his inmost nature, which is turned towards God and to Him only. Ps 26:2 also is not so much a challenge for God to satisfy Himself of his innocence, as rather a request to prove the state of his mind, and, if it be not as it appears to his consciousness, to make this clear to him (Ps 139:23.). בּחן is not used in this passage of proving by trouble, but by a penetrating glance into the inmost nature (Ps 11:5; Ps 17:3). נסּה, not in the sense of πειράζειν, but of δοκομάζειν. צרף, to melt down, i.e., by the agency of fire, the precious metal, and separate the dross (Ps 12:7; Ps 66:10). The Chethמb is not to be read צרוּפה (which would be in contradiction to the request), but צרופה, as it is out of pause also in Is 32:11, cf. Judg 9:8, Judg 9:12; 1Kings 28:8. The reins are the seat of the emotions, the heart is the very centre of the life of the mind and soul.
Ps 26:3
Ps 26:3 tells how confidently and cheerfully he would set himself in the light of God. God's grace or loving-kindness is the mark on which his eye is fixed, the desire of his eye, and he walks in God's truth. חסד is the divine love, condescending to His creatures, and more especially to sinners (Ps 25:7), in unmerited kindness; אמת is the truth with which God adheres to and carries out the determination of His love and the word of His promise. This lovingkindness of God has been always hitherto the model of his life, this truth of God the determining line and the boundary of his walk.
Geneva 1599
26:1 "[A Psalm] of David." Judge me, (a) O LORD; for I have walked in mine integrity: I have trusted also in the LORD; [therefore] I shall not slide.
(a) He flees to God to be the judge of his just cause, seeing there is no equity among men.
John Gill
26:1 Judge me, O Lord,.... Meaning not that God would enter into judgment with him, in respect to the justification of his person in his sight, which he knew was not by his own righteousness and integrity, but by the righteousness of God; but his view is, to the justification of his cause before men; and particularly to the difference between Saul and him; and entreats that God would interpose, take his cause in hand, judge between them, and vindicate him;
for I have walked in mine integrity; or "perfection" (o) not that he thought himself free from sin; this would be contrary to the complaints, confessions, and petitions frequently made by him; but that in the affair with which he was accused, of seeking Saul's harm, 1Kings 24:9; he was quite innocent: by his "integrity" he means the purity of his intentions and designs; the uprightness of his conduct, the simplicity and sincerity of his conduct towards all men, and especially his fidelity to his prince; but though he knew nothing by himself, and could not charge himself with any wrong action in this respect, and therefore ought to be acquitted before men; yet he did not expect hereby to be justified in the sight of God;
I have trusted also in the Lord; not in himself, in the sincerity of his heart, and the uprightness of his life; nor did he trust to the goodness of his cause; but he committed it to the Lord, who judgeth righteously; and trusted in him that he should not be ashamed and confounded: this shows from whence his integrity sprung, even from faith unfeigned; for, where that is true and genuine, there are works of righteousness, and integrity of life;
therefore I shall not slide; these words may be connected with the former, thus; "I have trusted also in the Lord, that I shall not slide" (p); that is, shall not fail in judgment, or lose the cause; but shall stand and carry it, and not be confounded or condemned. Our version supplies the word "therefore", making these words to be an inference from the former, that because he trusted in the Lord, therefore he should not slide, slip, and fall; not but that true believers may not only have their feet well nigh slipped, but altogether; yea, fall, and that sometimes into great sins, to the breaking of their bones; but then they shall not totally and finally fall; for they stand by faith, and are kept through it by the power of God. The words may be considered as a prayer, "let me not slide" (q); being sensible of his own weakness, and of the necessity of being upheld in his uprightness, and in the ways of the Lord by him, that his footsteps might not slip; for though he walked in his uprightness, he was not self-sufficient and self-confident, but dependent on the Lord.
(o) "in perfectione mea", Pagninus, Montanus, Vatablus; so the Targum, Ainsworth. (p) "me non vacillaturum", Junius & Tremellius, Piscator. (q) "Ne nutare me patiaris", Gejerus.
John Wesley
26:1 Trusted - I have committed my cause and affairs to thee.
Robert Jamieson, A. R. Fausset and David Brown
26:1 After appealing to God's judgment on his avowed integrity and innocence of the charges laid by his enemies, the Psalmist professes delight in God's worship, and prays for exemption from the fate of the wicked, expressing assurance of God's favor. (Ps 26:1-12)
Judge--decide on my case; the appeal of innocence.
in mine integrity--freedom from blemish (compare Ps 25:21). His confidence of perseverance results from trust in God's sustaining grace.
25:125:1: Դա՛տ արա ինձ Տէր՝ զի ես յանբծութեան իմում գնացի, ՚ի Տէր յուսացայ զի մի՛ եղէց հիւանդ։
1 Դա՛տ արա ինձ, Տէ՛ր, քանզի անբասիր ընթացայ, յոյսս դրի Տիրոջ վրայ, որ չլինեմ տկար:
26 Ո՛վ Տէր, զիս դատէ, Վասն զի իմ անարատութիւնովս քալեցի։Տէրոջը յուսացի, պիտի չսասանիմ։
Դատ արա ինձ, Տէր, զի ես յամբծութեան իմում գնացի, ի Տէր յուսացայ զի մի՛ [142]եղէց հիւանդ:

25:1: Դա՛տ արա ինձ Տէր՝ զի ես յանբծութեան իմում գնացի, ՚ի Տէր յուսացայ զի մի՛ եղէց հիւանդ։
1 Դա՛տ արա ինձ, Տէ՛ր, քանզի անբասիր ընթացայ, յոյսս դրի Տիրոջ վրայ, որ չլինեմ տկար:
26 Ո՛վ Տէր, զիս դատէ, Վասն զի իմ անարատութիւնովս քալեցի։Տէրոջը յուսացի, պիտի չսասանիմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:125:1 Рассуди меня, Господи, ибо я ходил в непорочности моей, и, уповая на Господа, не поколеблюсь.
25:2 δοκίμασόν δοκιμαζω assay; assess με με me κύριε κυριος lord; master καὶ και and; even πείρασόν πειραζω try; test με με me πύρωσον πυροω fire; refine τοὺς ο the νεφρούς νεφρος emotion μου μου of me; mine καὶ και and; even τὴν ο the καρδίαν καρδια heart μου μου of me; mine
25:2 אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s) בְּךָ֣ bᵊḵˈā בְּ in בָ֭טַחְתִּי ˈvāṭaḥtî בטח trust אַל־ ʔal- אַל not אֵבֹ֑ושָׁה ʔēvˈôšā בושׁ be ashamed אַל־ ʔal- אַל not יַֽעַלְצ֖וּ yˈaʕalṣˌû עלץ rejoice אֹיְבַ֣י ʔōyᵊvˈay איב be hostile לִֽי׃ lˈî לְ to
25:2. proba me Domine et tempta me ure renes meos et cor meumProve me, O Lord, and try me; burn my reins and my heart.
1. Judge me, O LORD, for I have walked in mine integrity: I have trusted also in the LORD without wavering.
Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; [therefore] I shall not slide:

25:1 Рассуди меня, Господи, ибо я ходил в непорочности моей, и, уповая на Господа, не поколеблюсь.
25:2
δοκίμασόν δοκιμαζω assay; assess
με με me
κύριε κυριος lord; master
καὶ και and; even
πείρασόν πειραζω try; test
με με me
πύρωσον πυροω fire; refine
τοὺς ο the
νεφρούς νεφρος emotion
μου μου of me; mine
καὶ και and; even
τὴν ο the
καρδίαν καρδια heart
μου μου of me; mine
25:2
אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s)
בְּךָ֣ bᵊḵˈā בְּ in
בָ֭טַחְתִּי ˈvāṭaḥtî בטח trust
אַל־ ʔal- אַל not
אֵבֹ֑ושָׁה ʔēvˈôšā בושׁ be ashamed
אַל־ ʔal- אַל not
יַֽעַלְצ֖וּ yˈaʕalṣˌû עלץ rejoice
אֹיְבַ֣י ʔōyᵊvˈay איב be hostile
לִֽי׃ lˈî לְ to
25:2. proba me Domine et tempta me ure renes meos et cor meum
Prove me, O Lord, and try me; burn my reins and my heart.
1. Judge me, O LORD, for I have walked in mine integrity: I have trusted also in the LORD without wavering.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Расплавь внутренности мои и сердце" - суди и исследуй меня не только со стороны поступков, но мыслей и чувств.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Devout Appeals.

1 Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide. 2 Examine me, O LORD, and prove me; try my reins and my heart. 3 For thy lovingkindness is before mine eyes: and I have walked in thy truth. 4 I have not sat with vain persons, neither will I go in with dissemblers. 5 I have hated the congregation of evil doers; and will not sit with the wicked.
It is probable that David penned this psalm when he was persecuted by Saul and his party, who, to give some colour to their unjust rage, represented him as a very bad man, and falsely accused him of many high crimes and misdemeanors, dressed him up in the skins of wild beasts that they might bait him. Innocency itself is no fence to the name, though it is to the bosom, against the darts of calumny. Herein he was a type of Christ, who was made a reproach of men, and foretold to his followers that they also must have all manner of evil said against them falsely. Now see what David does in this case.
I. He appeals to God's righteous sentence (v. 1): "Judge me, O God! be thou Judge between me and my accusers, between the persecutor and the poor prisoner; bring me off with honour, and put those to shame that falsely accuse me." Saul, who was himself supreme judge in Israel, was his adversary, so that in a controversy with him he could appeal to no other then to God himself. As to his offences against God, he prays, Lord, enter not into judgment with me (Ps. cxliii. 2), remember not my transgressions (Ps. xxv. 7), in which he appeals to God's mercy; but, as to his offences against Saul, he appeals to God's justice and begs of him to judge for him, as Ps. xliii. 1. Or thus: he cannot justify himself against the charge of sin; he owns his iniquity is great and he is undone if God, in his infinite mercy, do not forgive him; but he can justify himself against the charge of hypocrisy, and has reason to hope that, according to the tenour of the covenant of grace, he is one of those that may expect to find favour with God. Thus holy Job often owns he has sinned and yet he holds fast his integrity. Note, It is a comfort to those who are falsely accused that there is a righteous God, who, sooner or later, will clear up their innocency, and a comfort to all who are sincere in religion that God himself is a witness to their sincerity.
II. He submits to his unerring search (v. 2): Examine me, O Lord! and prove me, as gold is proved, whether it be standard. God knows every man's true character, for he knows the thoughts and intents of the heart, as sees through every disguise. David prays, Lord, examine me, which intimates that he was well pleased that God did know him and truly desirous that he would discover him to himself and discover him to all the world. So sincere was he in his devotion to his God and his loyalty to his prince (in both which he was suspected to be a pretender) that he wished he had a window in his bosom, that whoever would might look into his heart.
III. He solemnly protests his sincerity (v. 1): "I have walked in my integrity; my conversation had agreed with my profession, and one part of it has been of a piece with another." It is vain to boast of our integrity unless we can make it out that by the grace of God we have walked in our integrity, and that our conversation in the world has been in simplicity and godly sincerity. He produces here several proofs of his integrity, which encouraged him to trust in the Lord as his righteous Judge, who would patronise and plead his righteous cause, with an assurance that he should come off with reputation (therefore I shall not slide), and that those should not prevail who consulted to cast him down from his excellency, to shake his faith, blemish his name, and prevent his coming to the crown, Ps. lxii. 4. Those that are sincere in religion may trust in God that they shall not slide, that is, that they shall not apostasize from their religion.
1. He had a constant regard to God and to his grace, v. 3. (1.) He aimed at God's good favour as his end and chief good: Thy loving-kindness is before my eyes. This will be a good evidence of our sincerity, if what we do in religion we do from a principle of love to God, and good thoughts of him as the best of beings and the best of friends and benefactors, and from a grateful sense of God's goodness to us in particular, which we have had the experience of all our days. If we set God's loving-kindness before us as our pattern, to which we endeavour to conform ourselves, being followers of him that is good, in his goodness (1 Pet. iii. 13), --if we set it before us as our great engagement and encouragement to our duty, and are afraid of doing any thing to forfeit God's favour and in care by all means to keep ourselves in his love,--this will not only be a good evidence of our integrity, but will have a great influence upon our perseverance in it. (2.) He governed himself by the word of God as his rule: "I have walked in thy truth, that is, according to thy law, for thy law is truth." Note, Those only may expect the benefit of God's loving-kindness that live up to his truths, and his laws that are grounded upon them. Some understand it of his conforming himself to God's example in truth and faithfulness, as well as in goodness and loving-kindness. Those certainly walk well that are followers of God as dear children.
2. He had no fellowship with the unfruitful works of darkness, nor with the workers of those works, v. 4, 5. By this it appeared he was truly loyal to his prince that he never associated with those that were disaffected to his government, with any of those sons of Belial that despised him, 1 Sam. x. 27. He was in none of their cabals, nor joined with them in any of their intrigues; he cursed not the king, no, not in his heart. And this also was an evidence of his faithfulness to his God, that he never associated with those who he had any reason to think were disaffected to religion, or were open enemies, or false friends, to its interests. Note, Great care to avoid bad company is both a good evidence of our integrity and a good means to preserve us in it. Now observe here, (1.) That this part of his protestation looks both backward upon the care he had hitherto taken in this matter, and forward upon the care he would still take: "I have not sat with them, and I will not go in with them." Note, Our good practices hitherto are then evidence of our integrity when they are accompanied with resolutions, in God's strength, to persevere in them to the end, and not to draw back; and our good resolutions for the future we may then take the comfort of when they are the continuation of our good practices hitherto. (2.) That David shunned the company, not only of wicked persons, but of vain persons, that were wholly addicted to mirth and gaiety and had nothing solid or serious in them. The company of such may perhaps be the more pernicious of the two to a good man because he will not be so ready to stand upon his guard against the contagion of vanity as against that of downright wickedness. (3.) That the company of dissemblers is as dangerous company as any, and as much to be shunned, in prudence as well as piety. Evil-doers pretend friendship to those whom they would decoy into their snares, but they dissemble. When they speak fair, believe them not. (4.) Though sometimes he could not avoid being in the company of bad people, yet he would not go in with them, he would not choose such for his companions nor seek an opportunity of acquaintance and converse with them. He might fall in with them, but he would not, by appointment and assignation, go in with them. Or, if he happened to be with them, he would not sit with them, he would not continue with them; he would be in their company no longer than his business made it necessary: he would not concur with them, not say as they said, nor do as they did, as those that sit in the seat of the scornful, Ps. i. 1. He would not sit in counsel with them upon ways and means to do mischief, nor sit in judgment with them to condemn the generation of the righteous. (5.) We must not only in our practice avoid bad company, but in our principles and affections we must have an aversion to it. David here says, not only "I have shunned it," but, "I have hated it," Ps. cxxxix. 21. (6.) The congregation of evil-doers, the club, the confederacy of them, is in a special manner hateful to good people. I have hated ecclesiam malignantium--the church of the malignant; so the vulgar Latin reads its. As good men, in concert, make one another better, and are enabled to do so much the more good, so bad men, in combination, make one another worse, and do so much the more mischief. In all this David was a type of Christ, who, though he received sinners and ate with them, to instruct them and do them good, yet, otherwise, was holy, harmless, undefiled, and separate from sinners, particularly from the Pharisees, those dissemblers. He was also an example to Christians, when they join themselves to Christ, to save themselves from this untoward generation, Acts ii. 40.
Adam Clarke: Commentary on the Bible - 1831
26:2: Examine me, O Lord - To thee I appeal; and feel no hesitation in wishing to have all the motives of my heart dissected and exposed to thy view, and to that of the world.
Albert Barnes: Notes on the Bible - 1834
26:2: Examine me, O Lord - The meaning of this verse is, that he asked of God a strict and rigid examination of his case. To express this, the psalmist uses three words - "examine; prove; try." These words are designed to include the modes in which the reality of anything is tested, and they imply together that he wished the most "thorough" investigation to be made; he did not shrink from any test. He evidently felt that it was essential to his welfare that the most rigid examination should be made; that the exact truth should be known; that if he was deceived, it was best for himself that he should not be left under the delusion, but that, understanding his own case, he might be led to secure his salvation. The word rendered "examine" means, "to try, to prove," and is applicable especially to metals: Jer 9:7; Zac 13:9. It means here, "Apply to me such tests as are applied to metals in order to determine their genuineness and their value."
And prove me - A word of similar import. In the original meaning of the word there is a reference to "smell;" to try by the smell; to ascertain the qualities of an object by the smell. Hence, it comes to be used in a more general sense to denote any way of ascertaining the quality of an object.
Try my reins - The word here rendered "try" (test) is one that is most commonly applied to metals; and the three words together express the earnest desire of the psalmist that God would examine into the evidences of his piety - those evidences to which he immediately refers - and apply the proper kind of tests to determine whether that piety was genuine. The word rendered "reins" means properly the "kidneys," and hence, it is used to denote the inward part, the mind, the soul - the seat of the desires and the affections. See Psa 7:9, note; Psa 16:7, note. We speak now of the "heart" as the seat of the affections or of love. The Hebrews more commonly spoke of the heart as the seat of intelligence or knowledge, and the reins or the "bowels" as the seat of the affections. In itself there was no more impropriety in their speaking of the reins or kidneys as the seat of the affections than there is of our speaking of the heart in that manner. Neither of them is strictly correct; and both modes of speech are founded on popular usage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:2: Psa 7:9, Psa 17:3, Psa 66:10, Psa 139:23, Psa 139:24; Job 13:23, Job 31:4-6; Jer 20:12; Zac 13:9
Geneva 1599
26:2 Examine me, O LORD, and prove me; try my (b) reins and my heart.
(b) My very affections and inward motions of the heart.
John Gill
26:2 Examine me, O Lord,.... His cause, his integrity, and trust in the Lord, as silver and gold are examined by the touchstone, the word of God, which is the standard of faith and practice;
and prove me; or "tempt me" (r); as Abraham was tempted by the Lord; and his faith in him, and fear of him, and love to him, were proved to be true and genuine;
try my reins and my heart; the thoughts, desires, and affections of it, as gold and silver are tried in the furnace; and so God sometimes tries the faith and patience of his people by afflictive providences; and this examination, probation, and trial, are made by him, not for his own sake, who knows the hearts and ways of all men; but for the sake of others, to make known either to themselves or others the truth of grace that is in them, and the uprightness of their hearts and ways; and it was on this account the psalmist desired to pass under such an examination.
(r) "tenta me", Pagninus, Montanus, Junius & Tremellius, &c.
Robert Jamieson, A. R. Fausset and David Brown
26:2 He asks the most careful scrutiny of his affections and thoughts (Ps 7:9), or motives.
25:225:2: Փորձեա՛ զիս Տէր եւ քննեա՛ զիս, փորձեա՛ զերիկամո՛ւնս իմ եւ զսիրտ իմ[6736]։ [6736] Ոմանք.Եւ զսիրտս իմ։
2 Փորձի՛ր ինձ, Տէ՛ր, եւ քննի՛ր ինձ, փորձի՛ր երիկամներս ու սիրտս:
2 Ո՛վ Տէր, զիս փորձէ ու քննէ, Փորձէ իմ երիկամունքներս ու սիրտս։
Փորձեա զիս, Տէր, եւ քննեա զիս, փորձեա զերիկամունս իմ եւ զսիրտ իմ:

25:2: Փորձեա՛ զիս Տէր եւ քննեա՛ զիս, փորձեա՛ զերիկամո՛ւնս իմ եւ զսիրտ իմ[6736]։
[6736] Ոմանք.Եւ զսիրտս իմ։
2 Փորձի՛ր ինձ, Տէ՛ր, եւ քննի՛ր ինձ, փորձի՛ր երիկամներս ու սիրտս:
2 Ո՛վ Տէր, զիս փորձէ ու քննէ, Փորձէ իմ երիկամունքներս ու սիրտս։
zohrab-1805▾ eastern-1994▾ western am▾
25:225:2 Искуси меня, Господи, и испытай меня; расплавь внутренности мои и сердце мое,
25:3 ὅτι οτι since; that τὸ ο the ἔλεός ελεος mercy σου σου of you; your κατέναντι κατεναντι opposite; before τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight μού μου of me; mine ἐστιν ειμι be καὶ και and; even εὐηρέστησα ευαρεστεω delight ἐν εν in τῇ ο the ἀληθείᾳ αληθεια truth σου σου of you; your
25:3 גַּ֣ם gˈam גַּם even כָּל־ kol- כֹּל whole קֹ֭וֶיךָ ˈqôeʸḵā קוה wait for לֹ֣א lˈō לֹא not יֵבֹ֑שׁוּ yēvˈōšû בושׁ be ashamed יֵ֝בֹ֗שׁוּ ˈyēvˈōšû בושׁ be ashamed הַ ha הַ the בֹּוגְדִ֥ים bbôḡᵊḏˌîm בגד deal treacherously רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
25:3. quia misericordia tua in conspectu oculorum meorum est et ambulabo in veritate tuaFor thy mercy is before my eyes; and I am well pleased with thy truth.
2. Examine me, O LORD, and prove me; try my reins and my heart.
Examine me, O LORD, and prove me; try my reins and my heart:

25:2 Искуси меня, Господи, и испытай меня; расплавь внутренности мои и сердце мое,
25:3
ὅτι οτι since; that
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
κατέναντι κατεναντι opposite; before
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
μού μου of me; mine
ἐστιν ειμι be
καὶ και and; even
εὐηρέστησα ευαρεστεω delight
ἐν εν in
τῇ ο the
ἀληθείᾳ αληθεια truth
σου σου of you; your
25:3
גַּ֣ם gˈam גַּם even
כָּל־ kol- כֹּל whole
קֹ֭וֶיךָ ˈqôeʸḵā קוה wait for
לֹ֣א lˈō לֹא not
יֵבֹ֑שׁוּ yēvˈōšû בושׁ be ashamed
יֵ֝בֹ֗שׁוּ ˈyēvˈōšû בושׁ be ashamed
הַ ha הַ the
בֹּוגְדִ֥ים bbôḡᵊḏˌîm בגד deal treacherously
רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
25:3. quia misericordia tua in conspectu oculorum meorum est et ambulabo in veritate tua
For thy mercy is before my eyes; and I am well pleased with thy truth.
2. Examine me, O LORD, and prove me; try my reins and my heart.
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Adam Clarke: Commentary on the Bible - 1831
26:3: For thy loving-kindness - A sense of thy favor and approbation was more to my heart than thrones and sceptres; and in order to retain this blessing, I have walked in thy truth.
Albert Barnes: Notes on the Bible - 1834
26:3: For thy loving-kindness is before mine eyes - Thy favor or friendship is constantly before me, in the sense that it is the object of my desire. I wish to secure it; I long to know whether I have sufficient evidence that it is mine. This is a reason why he desires that God would search him. The favor or the friendship of God was an object of intense desire with him. He had evidence upon which he relied, and which seemed to him to be satisfactory, that God was his friend. But the object was so great, the matter was so important, the danger of self-deception was so imminent, that he did not dare to trust his own judgment, and he prayed that God would search him. The thought here is, that it was a steady purpose of his life to secure the favor of God. His eye was never turned from this. It was always before Him.
And I have walked in thy truth - I have embraced the truth; I have regulated my life by the truth. This is the first thing to which he refers. He was certain that this had been his aim. Compare the notes at Jo3 1:4. See also Kg2 20:3. One of the first characteristics of piety is a desire to know what is true, and to live in accordance with the truth. The psalmist was conscious that he had "arrived" at this, and that he had endeavored to make it a ruling principle in his conduct. Whether he had done this, or whether he had deceived himself in the matter, was what he now wished to submit to the all-searching eye of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:3: For: Psa 52:1, Psa 85:10-13; Mat 5:44-48; Luk 6:36; Co2 3:18, Co2 5:14, Co2 5:15, Co2 8:9; Eph 4:32, Eph 5:1, Eph 5:2; Col 3:12, Col 3:13; Jo1 4:7-12, Jo1 4:19-21; Jo3 1:11
and: Psa 25:5, Psa 101:2, Psa 119:142; Kg2 20:3; Isa 2:5, Isa 8:20; Joh 14:6; Eph 4:20-25; Jo1 1:7; Jo2 1:4; Jo3 1:3, Jo3 1:4
Geneva 1599
26:3 For thy (c) lovingkindness [is] before mine eyes: and I have walked in thy truth.
(c) He shows what stayed him, that he did not recompense evil for evil.
John Gill
26:3 For thy lovingkindness is before mine eyes,.... The special lovingkindness of God, shown in the choice of him in Christ, in the provision of a Saviour for him, and in the effectual calling of him; which lovingkindness is unmerited, free, and sovereign, is from everlasting and to everlasting; it is better than life, excellent beyond expression, and marvellous: and this may be said to be "before his eyes"; because it was now in sight; he had a comfortable view of interest in it, and was persuaded nothing should separate him from it; it was upon his heart, shed abroad in it, and he was affected with it; it was in his mind, and in his thoughts, and they were employed about it; he had it in remembrance, and was comfortably refreshed with it: and this he mentions as the reason of his laying his cause before the Lord, as the ground of his trust in him, and why he desired to be examined, proved, and tried by him;
and I have walked in thy truth; by faith in Christ, who is the truth of all promises, prophecies, types, and figures; in the word of truth, by abiding by it, and walking according to it; and in the truth of worship, in all the commandments and ordinances of the Lord; and to walk herein he used himself to, and was constant in, as the word (s) signifies: and nothing more engages to walk on in Christ, as he has been received and to walk as becomes his Gospel, and in all holy conversation and godliness, than the love of God manifested to the soul; this being set continually before our eyes encourages faith and hope, and influences a holy life and cheerful obedience to the will of God.
(s) "ambulavi indesinenter et sedulo", Gejerus; so Junius & Tremellius, Piscator.
John Wesley
26:3 For - I dare appeal to thee, because thou knowest I have a deep sense of thy loving - kindness, by which I have been led to love and obey thee.
Robert Jamieson, A. R. Fausset and David Brown
26:3 As often, the ground of prayer for present help is former favor.
25:325:3: Ողորմութիւն քո Տէր առաջի աչաց իմոց, եւ հաճո՛յ եղէց ճշմարտութեան քում։
3 Ողորմութիւնդ, Տէ՛ր, աչքիս առջեւ է, եւ ճշմարտութիւնդ հաճելի է ինձ:
3 Վասն զի քու ողորմութիւնդ իմ աչքերուս առջեւ է Ու քու ճշմարտութեանդ մէջ քալեցի։
Ողորմութիւն քո, Տէր, առաջի աչաց իմոց, եւ [143]հաճոյ եղէց`` ճշմարտութեան քում:

25:3: Ողորմութիւն քո Տէր առաջի աչաց իմոց, եւ հաճո՛յ եղէց ճշմարտութեան քում։
3 Ողորմութիւնդ, Տէ՛ր, աչքիս առջեւ է, եւ ճշմարտութիւնդ հաճելի է ինձ:
3 Վասն զի քու ողորմութիւնդ իմ աչքերուս առջեւ է Ու քու ճշմարտութեանդ մէջ քալեցի։
zohrab-1805▾ eastern-1994▾ western am▾
25:325:3 ибо милость Твоя пред моими очами, и я ходил в истине Твоей,
25:4 οὐκ ου not ἐκάθισα καθιζω sit down; seat μετὰ μετα with; amid συνεδρίου συνεδριον council ματαιότητος ματαιοτης superficiality καὶ και and; even μετὰ μετα with; amid παρανομούντων παρανομεω act unlawfully οὐ ου not μὴ μη not εἰσέλθω εισερχομαι enter; go in
25:4 דְּרָכֶ֣יךָ dᵊrāḵˈeʸḵā דֶּרֶךְ way יְ֭הוָה [ˈyhwāh] יְהוָה YHWH הֹודִיעֵ֑נִי hôḏîʕˈēnî ידע know אֹ֖רְחֹותֶ֣יךָ ʔˌōrᵊḥôṯˈeʸḵā אֹרַח path לַמְּדֵֽנִי׃ lammᵊḏˈēnî למד learn
25:4. non sedi cum viris vanitatis et cum superbis non ingrediarI have not sat with the council of vanity: neither will I go in with the doers of unjust things.
3. For thy lovingkindness is before mine eyes; and I have walked in thy truth.
For thy lovingkindness [is] before mine eyes: and I have walked in thy truth:

25:3 ибо милость Твоя пред моими очами, и я ходил в истине Твоей,
25:4
οὐκ ου not
ἐκάθισα καθιζω sit down; seat
μετὰ μετα with; amid
συνεδρίου συνεδριον council
ματαιότητος ματαιοτης superficiality
καὶ και and; even
μετὰ μετα with; amid
παρανομούντων παρανομεω act unlawfully
οὐ ου not
μὴ μη not
εἰσέλθω εισερχομαι enter; go in
25:4
דְּרָכֶ֣יךָ dᵊrāḵˈeʸḵā דֶּרֶךְ way
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
הֹודִיעֵ֑נִי hôḏîʕˈēnî ידע know
אֹ֖רְחֹותֶ֣יךָ ʔˌōrᵊḥôṯˈeʸḵā אֹרַח path
לַמְּדֵֽנִי׃ lammᵊḏˈēnî למד learn
25:4. non sedi cum viris vanitatis et cum superbis non ingrediar
I have not sat with the council of vanity: neither will I go in with the doers of unjust things.
3. For thy lovingkindness is before mine eyes; and I have walked in thy truth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. "Злыми, коварными", "злонамеренными и нечестивыми" Давид называет своих врагов за приемы их действий по отношению к себе, когда они строили против него козни и распускали клевету. "Не сидел с нечестивыми" (см. I Пс 4: ст. ).
Adam Clarke: Commentary on the Bible - 1831
26:4: I have not sat with vain persons - מתי שוא methey shav, men of lies, dissemblers, backbiters, etc.
Neither will I go in with dissemblers - נעלמים naalamim, the hidden ones, the dark designers, the secret plotters and conspirators in the state.
Albert Barnes: Notes on the Bible - 1834
26:4: I have not sat with vain persons - That is, I have not been found among them; I have not made them my companions. See the notes at Psa 1:1. The word "vain" here is in contrast with those who are sincere and true. The expression would be applied to people who are false and hollow; to those who have no sincerity or solidity of character; to those who are hypocrites and pretenders. The psalmist urges it as one evidence of his attachment to God that he had not been found among that class of persons, either as making them his companions, or as taking part with them in their counsels.
Neither will I go in with dissemblers - Neither will I walk with them; neither will I be found in their company. The word here rendered "dissemblers" means properly those who are "hidden" or "concealed;" then, those who hide their purposes or designs from others, or who conceal their real character and intentions. Thus used, the word denotes hypocrites, whose real character is "concealed" or "hidden" from the world. The psalmist says that he had not associated with such people, but that His companionship had been with the open, the frank, the sincere. On this he relied as one evidence of his piety; and this is always an evidence of true religion. See the notes at Psa 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:4: Psa 1:1, Psa 119:63, Psa 119:115; Pro 9:6, Pro 12:11, Pro 13:20; Jer 15:17; Co1 15:33; Co2 6:17
Carl Friedrich Keil and Franz Delitzsch
26:4
He still further bases his petition upon his comportment towards the men of this world; how he has always observed a certain line of conduct and continues still to keep to it. With Ps 26:4 compare Jer 15:17. מתי שׁוא (Job 11:11, cf. Ps 31:5, where the parallel word is מרמה) are "not-real," unreal men, but in a deeper stronger sense than we are accustomed to use this word. שׁוא (= שׁוא, from שׁוא) is aridity, hollowness, worthlessness, and therefore badness (Arab. su') of disposition; the chaotic void of alienation from God; untruth white-washed over with the lie of dissimulation (Ps 12:3), and therefore nothingness: it is the very opposite of being filled with the fulness of God and with that which is good, which is the morally real (its synonym is און, e.g., Job 22:15). נעלמים, the veiled, are those who know how to keep their worthlessness and their mischievous designs secret and to mask them by hypocrisy; post-biblical צבוּעים, dyed (cf. ἀνυπόκριτος, Luther "ungefδrbt," undyed). (את) בּוא עם, to go in with any one, is a short expression for: to go in and out with, i.e., to have intercourse with him, as in Prov 22:24, cf. Gen 23:10. מרע (from רעע) is the name for one who plots that which is evil and puts it into execution. On רשׁע see Ps 1:1.
Geneva 1599
26:4 I have not (d) sat with vain persons, neither will I go in with dissemblers.
(d) He declares that they cannot walk in simplicity before God, that delight in the company of the ungodly.
John Gill
26:4 I have not sat with vain persons,.... Or "men of vanity" (t); who are full of it; who are addicted to the vanities of the world; who pursue the riches, honours, pleasures, and profits of it; which is no other than walking in a vain show: whose thoughts, words, and actions are vain; who are vainly puffed up in their fleshly mind, and walk in the vanity of it; who take the name of God in vain, and whose common discourse is foolish, frothy, light, and empty; and who are men of a vain conversation, and are rash, imprudent, and deceitful: men of bad principles may very well go by this name, who are vain and unruly talkers, and whose doctrines are doctrines of vanity, and no other than vain babbling; and also men guilty of idolatrous practices, who observe lying vanities, and worship them, and lift up their souls unto them; with such vain men, in any of these senses, the psalmist would have nothing to do; he would not keep company with them, nor have any communion, consultation, and conversation with them; it may be, he may have some respect to the men that were about Saul, to whom such a character agreed; or he may say this, and what follows, to remove a calumny cast upon him and his friends; as if they that were with him were such men as here described, and in Ps 26:5;
neither will I go in with dissemblers: or "hidden" or "unknown" persons (u), who lie in private lurking places, to murder the innocent, or secretly take away the good names and characters of men, and it is not known who they are; or who commit sin secretly; go into secret places to do their works in the dark, and hide themselves to do evil; as the Targum, Jarchi, Kimchi, and Ben Melech, interpret it; who love darkness rather than light, because their deeds are evil; or who cover themselves with lying and flattering words, that it is not known what their real intentions be; they speak one thing, and mean another; are an assembly of treacherous men: such are all deceitful workers, who lie in wait to deceive, and walk in craftiness; and hypocrites, who have the form of religion, but are strangers to the power of it; and who are to be turned away from, and avoided; the houses, assemblies, cabals, and company of such, are to be shunned; see Gen 49:6; or such as are "signed", or "marked"; that is, infamous persons (w).
(t) "cum hominibus vanitatis", Gejerus, Michaelis. (u) "cum occultis", Vatablus, Michaelis; "absconditis", Gejerus; so Ainsworth. (w) Vide Schultens de def. Hod. ling. Heb. s. 188.
John Wesley
26:4 Sat - Continued with them. I have been so far from an imitation of their wicked courses, that I have avoided their company. Vain - With false and deceitful persons. Go in - Into their company.
Robert Jamieson, A. R. Fausset and David Brown
26:4 As exemplified by the fruits of divine grace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's worship.
25:425:4: Ո՛չ նստայց ես յաթոռս նանրաց, եւ ընդ անօրէնս ես ո՛չ մտից։
4 Ունայնամիտների աթոռին ես չեմ նստի եւ անօրէնների մօտ ես չեմ գնայ:
4 Խարդախ մարդոց հետ չնստեցայ Ու կեղծաւորներու պիտի չընկերանամ։
Ոչ նստայց ես յաթոռս նանրաց, եւ ընդ անօրէնս ես ոչ մտից:

25:4: Ո՛չ նստայց ես յաթոռս նանրաց, եւ ընդ անօրէնս ես ո՛չ մտից։
4 Ունայնամիտների աթոռին ես չեմ նստի եւ անօրէնների մօտ ես չեմ գնայ:
4 Խարդախ մարդոց հետ չնստեցայ Ու կեղծաւորներու պիտի չընկերանամ։
zohrab-1805▾ eastern-1994▾ western am▾
25:425:4 не сидел я с людьми лживыми, и с коварными не пойду;
25:5 ἐμίσησα μισεω hate ἐκκλησίαν εκκλησια assembly πονηρευομένων πονηρευομαι and; even μετὰ μετα with; amid ἀσεβῶν ασεβης irreverent οὐ ου not μὴ μη not καθίσω καθιζω sit down; seat
25:5 הַדְרִ֘יכֵ֤נִי haḏrˈîḵˈēnî דרך tread בַ va בְּ in אֲמִתֶּ֨ךָ׀ ʔᵃmittˌeḵā אֶמֶת trustworthiness וְֽ wᵊˈ וְ and לַמְּדֵ֗נִי lammᵊḏˈēnî למד learn כִּֽי־ kˈî- כִּי that אַ֭תָּה ˈʔattā אַתָּה you אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׁעִ֑י yišʕˈî יֵשַׁע help אֹותְךָ֥ ʔôṯᵊḵˌā אֵת [object marker] קִ֝וִּ֗יתִי ˈqiwwˈîṯî קוה wait for כָּל־ kol- כֹּל whole הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
25:5. odivi ecclesiam pessimorum et cum iniquis non sedeboI have hated the assembly of the malignant; and with the wicked I will not sit.
4. I have not sat with vain persons; neither will I go in with dissemblers.
I have not sat with vain persons, neither will I go in with dissemblers:

25:4 не сидел я с людьми лживыми, и с коварными не пойду;
25:5
ἐμίσησα μισεω hate
ἐκκλησίαν εκκλησια assembly
πονηρευομένων πονηρευομαι and; even
μετὰ μετα with; amid
ἀσεβῶν ασεβης irreverent
οὐ ου not
μὴ μη not
καθίσω καθιζω sit down; seat
25:5
הַדְרִ֘יכֵ֤נִי haḏrˈîḵˈēnî דרך tread
בַ va בְּ in
אֲמִתֶּ֨ךָ׀ ʔᵃmittˌeḵā אֶמֶת trustworthiness
וְֽ wᵊˈ וְ and
לַמְּדֵ֗נִי lammᵊḏˈēnî למד learn
כִּֽי־ kˈî- כִּי that
אַ֭תָּה ˈʔattā אַתָּה you
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׁעִ֑י yišʕˈî יֵשַׁע help
אֹותְךָ֥ ʔôṯᵊḵˌā אֵת [object marker]
קִ֝וִּ֗יתִי ˈqiwwˈîṯî קוה wait for
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
25:5. odivi ecclesiam pessimorum et cum iniquis non sedebo
I have hated the assembly of the malignant; and with the wicked I will not sit.
4. I have not sat with vain persons; neither will I go in with dissemblers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:5: I have hated the congregation of evil doers - I have never made one in the crowds of discontented persons; persons who, under pretense of rectifying what was wrong in the state, strove to subvert it, to breed general confusion, to overturn the laws, seize on private property, and enrich themselves by the spoils of the country.
Albert Barnes: Notes on the Bible - 1834
26:5: I have hated - We have here the same evidence of his piety repeated in another and a stronger form. In the pRev_ious verse he had merely stated that he had not been found among that class of persons, or that he had not made them his companions. He here says positively that he disapproved of their principles; that he hated the purpose for which they gathered themselves together; that he had no sympathy whatever with them.
The congregation of evil-doers - All such assemblages as were gathered together for wicked purposes, for sin and Rev_elry; to plot wickedness; to injure men; to oppose God.
And will not sit with the wicked - That is, I will not be associated with them. This was the fixed purpose of his soul; and this was then, as it is now, an evidence of true piety. This, moreover, is an "indispensable" evidence of piety. He who does thus sit with the wicked; who makes them his companions and friends; who unites with them in their plans and purposes; who partakes with them in their special amusements and pursuits, cannot possibly be a pious man. If he mingles with such people at all, it must be only as demanded by the necessities of social or civil life; or in the transactions of business; or for the purpose of doing them good. If it is for other purposes, if he makes them his chosen companions and friends, he gives the clearest evidence that his heart is with them, and that it is not with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:5: hated: Psa 31:6, Psa 101:3-8, Psa 139:21, Psa 139:22
will: Psa 1:1; Mat 9:11, Mat 9:12; Co1 5:9-11
John Gill
26:5 I have hated the congregation of evildoers,.... That do harm to the persons, characters, or properties of men; and who meet together in bodies, to consult and form schemes to do mischief, and have their assemblies to encourage each other in it; these, their works and actions, the psalmist hated, though not their persons; and showed his displicency at them, and dislike and disapprobation of them, by absenting from them; see Jer 15:17;
and will not sit with the wicked; ungodly and unrighteous men, sons of Belial; for with such what fellowship and concord can there be? 2Cor 6:14; the word (x) signifies restless and uneasy persons, who cannot rest unless they do mischief; are like the troubled sea, continually casting up mire and dirt, Is 57:20; now, by all this the psalmist means not that good men should have no manner of conversation with the men of the world: for then, as the apostle says, we must needs go out of the world, 1Cor 5:9. Conversation in civil things, in matters of trade and business, is lawful; though all unnecessary conversation in things of civil life is to be shunned; no more should be had than what natural relation and the business of life require; but all conversation in things criminal is to be avoided; company is not to be kept with them, so as to join them in anything sinful; this is to harden them in their evil ways, and it brings into danger and into disgrace: a man is known and is judged of by the company that he keeps; and evil communications corrupt good manners.
(x) "significat inquietum esse, ceu patet ex", Isa. xlviii. 22. Gejerus.
25:525:5: Ատեցի՛ ես զժողովս չարաց, եւ ընդ ամպարիշտս ես ո՛չ նստայց։
5 Չարագործների ամբոխը ես ատեցի եւ ամբարիշտների կողքին չեմ բազմի:
5 Չարերուն ժողովը ատեցի Ու ամբարիշտներուն հետ պիտի չնստիմ։
Ատեցի ես զժողովս չարաց, եւ ընդ ամպարիշտս ես ոչ նստայց:

25:5: Ատեցի՛ ես զժողովս չարաց, եւ ընդ ամպարիշտս ես ո՛չ նստայց։
5 Չարագործների ամբոխը ես ատեցի եւ ամբարիշտների կողքին չեմ բազմի:
5 Չարերուն ժողովը ատեցի Ու ամբարիշտներուն հետ պիտի չնստիմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:525:5 возненавидел я сборище злонамеренных, и с нечестивыми не сяду;
25:6 νίψομαι νιπτω wash ἐν εν in ἀθῴοις αθωος guiltless τὰς ο the χεῖράς χειρ hand μου μου of me; mine καὶ και and; even κυκλώσω κυκλοω encircle; surround τὸ ο the θυσιαστήριόν θυσιαστηριον altar σου σου of you; your κύριε κυριος lord; master
25:6 זְכֹר־ zᵊḵōr- זכר remember רַחֲמֶ֣יךָ raḥᵃmˈeʸḵā רַחֲמִים compassion יְ֭הוָה [ˈyhwāh] יְהוָה YHWH וַ wa וְ and חֲסָדֶ֑יךָ ḥᵃsāḏˈeʸḵā חֶסֶד loyalty כִּ֖י kˌî כִּי that מֵ mē מִן from עֹולָ֣ם ʕôlˈām עֹולָם eternity הֵֽמָּה׃ hˈēmmā הֵמָּה they
25:6. lavabo in innocentia manus meas et circuibo altare tuum DomineI will wash my hands among the innocent; and will compass thy altar, O Lord:
5. I hate the congregation of evil-doers, and will not sit with the wicked.
I have hated the congregation of evil doers; and will not sit with the wicked:

25:5 возненавидел я сборище злонамеренных, и с нечестивыми не сяду;
25:6
νίψομαι νιπτω wash
ἐν εν in
ἀθῴοις αθωος guiltless
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
καὶ και and; even
κυκλώσω κυκλοω encircle; surround
τὸ ο the
θυσιαστήριόν θυσιαστηριον altar
σου σου of you; your
κύριε κυριος lord; master
25:6
זְכֹר־ zᵊḵōr- זכר remember
רַחֲמֶ֣יךָ raḥᵃmˈeʸḵā רַחֲמִים compassion
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
וַ wa וְ and
חֲסָדֶ֑יךָ ḥᵃsāḏˈeʸḵā חֶסֶד loyalty
כִּ֖י kˌî כִּי that
מֵ mē מִן from
עֹולָ֣ם ʕôlˈām עֹולָם eternity
הֵֽמָּה׃ hˈēmmā הֵמָּה they
25:6. lavabo in innocentia manus meas et circuibo altare tuum Domine
I will wash my hands among the innocent; and will compass thy altar, O Lord:
5. I hate the congregation of evil-doers, and will not sit with the wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Омовение рук служило внешним знаком невинности (см. Исх XXX:17:-21).
Adam Clarke: Commentary on the Bible - 1831
26:6: I will wash mine hands in innocency - Washing the hands was frequent among the Jews, and was sometimes an action by which a man declared his innocence of any base or wicked transaction. This Pilate did, to protest his innocence of the mal-treatment and death of Christ. I will maintain that innocence of life in which I have hitherto walked; and take care that nothing shall be found in my heart or life that would prevent me from using the most holy ordinance, or worshipping thee in spirit and truth.
So wilt I compass thine altar - It is a mark of respect among the Hindoos to walk several times round a superior, and round a temple.
Albert Barnes: Notes on the Bible - 1834
26:6: I will wash mine hands in innocency - The psalmist here refers, as another evidence of his piety, to the fact that it was a ruling purpose of his life to be pure, to worship and serve his Maker in purity. He had stated that he had no sympathy with the wicked, and that he did not make them his companions; he now states what his preferences were, and where his heart was to be found. He had loved, and he still loved the worship of God; he delighted in the pure service of the Most High. Washing the hands is an emblem of purity. So Pilate Mat 27:24 "took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person." Compare Deu 21:6-7. The word rendered "innocency" means properly "cleanness, purity;" and perhaps the allusion here is to water that is perfectly pure. The sense of the passage is, that he would endeavor to make himself pure, and would thus worship God. He would not come, practicing iniquity, or cherishing sin in his heart. He would banish all from his mind and heart and life that was wrong, and would come with true love to God, and with the spirit of a sincere worshipper.
So will I compass thine altar, O Lord - In this manner, and with this spirit, I will worship thee. The word "compass" may either mean that he would "embrace" it by throwing his arms around it, or that he would "go round" it with others in a solemn procession in worship. The idea is, that he would come to the altar of God with his offering in sincerity and truth. It was to himself one evidence of sincere piety that he so purposed in his heart, or that he was conscious of a desire to worship God in purity and truth. This desire is always an indication of true piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:6: wash: Psa 24:4, Psa 73:13; Exo 30:19, Exo 30:20; Isa 1:16-18; Tit 3:5; Heb 10:19-22
so will: Psa 43:4; Mal 2:11-13; Mat 5:23, Mat 5:24; Co1 11:28, Co1 11:29; Ti1 2:8
Carl Friedrich Keil and Franz Delitzsch
26:6
The poet supports his petition by declaring his motive to be his love for the sanctuary of God, from which he is now far removed, without any fault of his own. The coloured future ואסבבה, distinct from ואסבבה (vid., on Ps 3:6 and Ps 73:16), can only mean, in this passage, et ambiam, and not et ambibam as it does in a different connection (Is 43:26, cf. Judg 6:9); it is the emotional continuation (cf. Ps 27:6; Song 7:12; Is 1:24; Is 5:19, and frequently) of the plain and uncoloured expression ארחץ. He wishes to wash his hands in innocence (בּ of the state that is meant to be attested by the action), and compass (Ps 59:7) the altar of Jahve. That which is elsewhere a symbolic act (Deut 21:6, cf. Mt 27:24), is in this instance only a rhetorical figure made use of to confess his consciousness of innocence; and it naturally assumes this form (cf. Ps 73:13) from the idea of the priest washing his hands preparatory to the service of the altar (Ex 32:20.) being associated with the idea of the altar. And, in general, the expression of Ps 26:6. takes a priestly form, without exceeding that which the ritual admits of, by virtue of the consciousness of being themselves priests which appertained even to the Israelitish laity (Ex 19:16). For סבב can be used even of half encompassing as it were like a semi-circle (Gen 2:11; Num 21:4), no matter whether it be in the immediate vicinity of, or at a prescribed distance from, the central point. לשׁמע is a syncopated and defectively written Hiph., for להשׁמיע, like לשׁמד, Is 23:11. Instead of לשׁמע קול תּודה, "to cause the voice of thanksgiving to be heard," since השׁמיע is used absolutely (1Chron 15:19; 2Chron 5:13) and the object is conceived of as the instrument of the act (Ges. 138, 1, rem. 3), it is "in order to strike in with the voice of thanksgiving." In the expression "all Thy wondrous works" is included the latest of these, to which the voice of thanksgiving especially refers, viz., the bringing of him home from the exile he had suffered from Absolom. Longing to be back again he longs most of all for the gorgeous services in the house of his God, which are performed around the altar of the outer court; for he loves the habitation of the house of God, the place, where His doxa, - revealed on earth, and in fact revealed in grace, - has taken up its abode. ma`own does not mean refuge, shelter (Hupfeld), - for although it may obtain this meaning from the context, it has nothing whatever to do with Arab. ‛ân, med. Waw, in the signification to help (whence ma‛ûn, ma‛ûne, ma‛âne, help, assistance, succour or support), - but place, dwelling, habitation, like the Arabic ma‛ân, which the Kamus explains by menzil, a place to settle down in, and explains etymologically by Arab. mḥll 'l-‛ı̂n, i.e., "a spot on which the eye rests as an object of sight;" for in the Arabic ma‛ân is traced back to Arab. ‛ân, med. Je, as is seen from the phrase hum minka bi-ma‛ânin, i.e., they are from thee on a point of sight (= on a spot where thou canst see them from the spot on which thou standest). The signification place, sojourn, abode (Targ. מדור) is undoubted; the primary meaning of the root is, however, questionable.
Geneva 1599
26:6 I will (e) wash mine hands in innocency: so will I compass thine altar, O LORD:
(e) I will serve you with a pure affection, and with the godly that sacrifice to you.
John Gill
26:6 I will wash my hands in innocency,.... The Vulgate Latin version renders it, "among innocent persons"; men of a holy harmless life and conversation; with these he determined to converse in common, and not with such as before described; or the sense is, that he would wash his hands, in token of his innocence, integrity, and uprightness, he had before spoke of, and of his having nothing to do with such evil men as now mentioned; see Deut 21:6; "hands" are the instrument of action, and to "wash" them may design the performance of good works, Job 9:30; and to do this "in innocency", or "purity", may signify the performance of them from a pure heart, a good conscience, and faith unfeigned; and particularly may have some respect to the lifting up of holy hands in prayer to God, previous to public worship; there seems to be an allusion to the priests washing their hands before they offered sacrifice, Ex 30:19;
so will I compass thine altar, O Lord; frequent the house of God, where the altar was, and constantly attend the worship and ordinances of God; the work of the altar being put for the whole of divine service; the altar of burnt offering is here meant, which was a type of Christ; see Heb 13:10; reference is had to the priests at the altar, who used to go round it, when they laid the sacrifice on the altar, and bound it to the horns of it, at the four corners, and there sprinkled and poured out the blood; compare Ps 43:4; in order to which they washed their hands, as before; and in later times it was usual with the Heathens (y) to wash their hands before divine service.
(y) "----pura cum veste venito, et manibus puris sumite fontis aquam, nunc lavabo ut rem divinam faciam", Tibull. l. 2. eleg. 1. Plantus in Aullular. Act. 3. Sc. 6. Vide Homer. Odyss, 12. v. 336, 337.
John Wesley
26:6 Compass - Approach to thine altar with my sacrifices: which I could not do with any comfort, if I were conscious of those crimes, whereof mine enemies accuse me.
Robert Jamieson, A. R. Fausset and David Brown
26:6 wash mine hands--expressive symbol of freedom from sinful acts (compare Mt 27:24).
25:625:6: Լուացայց սրբութեամբ զձեռս իմ, եւ շուրջ եղէց զսեղանով քով Տէր[6737]։ [6737] Ոսկան.Լուացից սրբութեամբ։
6 Սրբութեամբ կը լուամ ձեռքերն իմ եւ սեղանիդ շուրջը կը նստեմ, Տէ՛ր.
6 Անմեղութիւնով ձեռքերս պիտի լուամ Եւ քու սեղանիդ չորս կողմը պիտի պտըտիմ, ո՛վ Տէր,
Լուացայց սրբութեամբ զձեռս իմ, եւ շուրջ եղէց զսեղանով քով, Տէր:

25:6: Լուացայց սրբութեամբ զձեռս իմ, եւ շուրջ եղէց զսեղանով քով Տէր[6737]։
[6737] Ոսկան.Լուացից սրբութեամբ։
6 Սրբութեամբ կը լուամ ձեռքերն իմ եւ սեղանիդ շուրջը կը նստեմ, Տէ՛ր.
6 Անմեղութիւնով ձեռքերս պիտի լուամ Եւ քու սեղանիդ չորս կողմը պիտի պտըտիմ, ո՛վ Տէր,
zohrab-1805▾ eastern-1994▾ western am▾
25:625:6 буду омывать в невинности руки мои и обходить жертвенник Твой, Господи,
25:7 τοῦ ο the ἀκοῦσαι ακουω hear φωνὴν φωνη voice; sound αἰνέσεως αινεσις singing praise καὶ και and; even διηγήσασθαι διηγεομαι narrate; describe πάντα πας all; every τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your
25:7 חַטֹּ֤אות ḥaṭṭˈôṯ חַטָּאת sin נְעוּרַ֨י׀ nᵊʕûrˌay נְעוּרִים youth וּ û וְ and פְשָׁעַ֗י fᵊšāʕˈay פֶּשַׁע rebellion אַל־ ʔal- אַל not תִּ֫זְכֹּ֥ר tˈizkˌōr זכר remember כְּ kᵊ כְּ as חַסְדְּךָ֥ ḥasdᵊḵˌā חֶסֶד loyalty זְכָר־ zᵊḵor- זכר remember לִי־ lî- לְ to אַ֑תָּה ʔˈattā אַתָּה you לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of טוּבְךָ֣ ṭûvᵊḵˈā טוּב best יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
25:7. ut clara voce praedicem laudem et narrem omnia mirabilia tuaThat I may hear the voice of thy praise: and tell of all thy wondrous works.
6. I will wash mine hands in innocency; so will I compass thine altar, O LORD:
I will wash mine hands in innocency: so will I compass thine altar, O LORD:

25:6 буду омывать в невинности руки мои и обходить жертвенник Твой, Господи,
25:7
τοῦ ο the
ἀκοῦσαι ακουω hear
φωνὴν φωνη voice; sound
αἰνέσεως αινεσις singing praise
καὶ και and; even
διηγήσασθαι διηγεομαι narrate; describe
πάντα πας all; every
τὰ ο the
θαυμάσιά θαυμασιος wonderful; wonders
σου σου of you; your
25:7
חַטֹּ֤אות ḥaṭṭˈôṯ חַטָּאת sin
נְעוּרַ֨י׀ nᵊʕûrˌay נְעוּרִים youth
וּ û וְ and
פְשָׁעַ֗י fᵊšāʕˈay פֶּשַׁע rebellion
אַל־ ʔal- אַל not
תִּ֫זְכֹּ֥ר tˈizkˌōr זכר remember
כְּ kᵊ כְּ as
חַסְדְּךָ֥ ḥasdᵊḵˌā חֶסֶד loyalty
זְכָר־ zᵊḵor- זכר remember
לִי־ lî- לְ to
אַ֑תָּה ʔˈattā אַתָּה you
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
טוּבְךָ֣ ṭûvᵊḵˈā טוּב best
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
25:7. ut clara voce praedicem laudem et narrem omnia mirabilia tua
That I may hear the voice of thy praise: and tell of all thy wondrous works.
6. I will wash mine hands in innocency; so will I compass thine altar, O LORD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 I will wash mine hands in innocency: so will I compass thine altar, O LORD: 7 That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. 8 LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth. 9 Gather not my soul with sinners, nor my life with bloody men: 10 In whose hands is mischief, and their right hand is full of bribes. 11 But as for me, I will walk in mine integrity: redeem me, and be merciful unto me. 12 My foot standeth in an even place: in the congregations will I bless the LORD.
In these verses,
I. David mentions, as further evidence of his integrity, the sincere affection he had to the ordinances of God, the constant care he took about them, and the pleasure he took in them. Hypocrites and dissemblers may indeed be found attending on God's ordinances, as the proud Pharisee went up to the temple to pray with the penitent publican; but it is a good sign of sincerity if we attend upon them as David here tells us he did, v. 6-8.
1. He was very careful and conscientious in his preparation for holy ordinances: I will wash my hands in innocency. He not only refrained from the society of sinners, but kept himself clean from the pollutions of sin, and this with an eye to the place he had among those that compassed God's altar. "I will wash, and so will I compass the altar, knowing that otherwise I shall not be welcome." This is like that (1 Cor. xi. 28), Let a man examine himself, and so let him eat, so prepared. This denotes, (1.) Habitual preparation: "I will wash my hands in innocency; I will carefully watch against all sin, and keep my conscience pure from those dead works which defile it and forbid my drawing nigh to God." See Ps. xxiv. 3, 4. (2.) Actual preparation. It alludes to the ceremony of the priests' washing when they went in to minister, Exod. xxx. 20, 21. Though David was no priest, yet, as every worshipper ought, he would look to the substance of that which the priests were enjoined the shadow of. In our preparation for solemn ordinances we must not only be able to clear ourselves from the charge of reigning infidelity or hypocrisy, and to protest our innocency of that (which was signified by washing the hands, Deut. xxi. 6), but we must take pains to cleanse ourselves from the spots of remaining iniquity by renewing our repentance, and making fresh application of the blood of Christ to our consciences for the purifying and pacifying of them. He that is washed (that is, in a justified state) has need thus to wash his feet (John xiii. 10), to wash his hands, to wash them in innocency; he that is penitent is pene innocens--almost innocent; and he that is pardoned is so far innocent that his sins shall not be mentioned against him.
2. He was very diligent and serious in his attendance upon them: I will compass thy altar, alluding to the custom of the priests, who, while the sacrifice was in offering, walked round the altar, and probably the offerers likewise did so at some distance, denoting a diligent regard to what was done and a dutiful attendance in the service. "I will compass it; I will be among the crowds that do compass it, among the thickest of them." David, a man of honour, a man of business, a man of war, thought it not below him to attend with the multitude on God's altars and could find time for that attendance. Note, (1.) All God's people will be sure to wait on God's altar, in obedience to his commands and in pursuance of his favour. Christ is our altar, not as the altar in the Jewish church, which was fed by them, but an altar that we eat of and live upon, Heb. xiii. 10. (2.) It is a pleasant sight to see God's altar compassed and to see ourselves among those that compass it.
3. In all his attendance on God's ordinances he aimed at the glory of God and was much in the thankful praise and adoration of him. He had an eye to the place of worship as the place where God's honor dwelt (v. 8), and therefore made it his business there to honour God and to give him the glory due to his name, to publish with the voice of thanksgiving all God's wondrous works. God's gracious works, which call for thanksgiving, are all wondrous works, which call for our admiration. We ought to publish them, and tell of them, for his glory, and the excitement of others to praise him; and we ought to do it with the voice of thanksgiving, as those that are sensible of our obligations, by all ways possible, to acknowledge with gratitude the favours we have received from God.
4. He did this with delight and from a principle of true affection to God and his institutions. Touching this he appeals to God: "Lord, thou knowest how dearly I have loved the habitation of thy house (v. 8), the tabernacle where thou art pleased to manifest thy residence among thy people and receive their homage, the place where thy honour dwells." David was sometimes forced by persecution into the countries of idolaters and was hindered from attending God's altars, which perhaps his persecutors, that laid him under that restraint, did themselves upbraid him with as his crime. See 1 Sam. xx. 27. "But, Lord," says he, "though I cannot come to the habitation of thy house, I love it; my heart is there, and it is my greatest trouble that I am not there." Note, All that truly love God truly love the ordinances of God, and therefore love them because in them he manifests his honour and they have an opportunity of honoring him. Our Lord Jesus loved his Father's honour, and made it his business to glorify him; he loved the habitation of his house, his church among men, loved it and gave himself for it, that he might build and consecrate it. Those who love communion with God, and delight in approaching him, find it to be a constant pleasure, a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity.
II. David, having given proofs of his integrity, earnestly prays, with a humble confidence towards God (such as those have whose hearts condemn them not), that he might not fall under the doom of the wicked (v. 9, 10). Gather not my soul with sinners, Here, 1. David describes these sinners, whom he looked upon to be in a miserable condition, so miserable that he could not wish the worst enemy he had in the world to be in a worse. "They are bloody men, that thirst after blood and lie under a great deal of the guilt of blood. They do mischief, and mischief is always in their hands. Though they get by their wickedness (for their right hand is full of bribes which they have taken to pervert justice), yet that will make their case never the better; for what is a man profited if he gain the world and lose his soul?" 2. He dread having his lot with them. He never loved them, nor associated with them, in this world, and therefore could in faith pray that he might not have his lot with them in the other world. Our souls must shortly be gathered, to return to God that gave them and will call for them again. See Job xxxiv. 14. It concerns us to consider whether our souls will then be gathered with saints or with sinners, whether bound in the bundle of life with the Lord for ever, as the souls of the faithful are (1 Sam. xxv. 29), or bound in the bundle of tares for the fire, Matt. xiii. 30. Death gathers us to our people, to those that are our people while we live, whom we choose to associate with, and with whom we cast in our lot, to those death will gather us, and with them we must take our lot, to eternity. Balaam desired to die the death of the righteous; David dreaded dying the death of the wicked; so that both sides were of that mind, which if we be of, and will live up to it, we are happy for ever. Those that will not be companions with sinners in their mirth, nor eat of their dainties, may in faith pray not to be companions with them in their misery, nor to drink of their cup, their cup of trembling.
III. David, with a holy humble confidence, commits himself to the grace of God, v. 11, 12. 1. He promises that by the grace of God he would persevere in his duty: "As for me, whatever others do, I will walk in my integrity." Note, When the testimony of our consciences for us that we have walked in our integrity is comfortable to us this should confirm our resolutions to continue therein. 2. He prays for the divine grace both to enable him to do so and to give him the comfort of it: "Redeem me out of the hands of my enemies, and be merciful to me, living and dying." Be we ever so confident of our integrity, yet still we must rely upon God's mercy and the great redemption Christ has wrought out, and pray for the benefit of them. 3. He pleases himself with his steadiness: "My foot stands in an even place, where I shall not stumble and whence I shall not fall." This he speaks as one that found his resolutions fixed for God and godliness, not to be shaken by the temptations of the world, and his comforts firm in God and his grace, not to be disturbed by the crosses and troubles of the world. 4. He promises himself that he should yet have occasion to praise the Lord, that he should be furnished with matter for praise, that he should have a heart for praises, and that, though he was now perhaps banished from public ordinances, yet he should again have an opportunity of blessing God in the congregation of his people. Those that hate the congregation of evil-doers shall be joined to the congregation of the righteous and join with them in praising God; and it is pleasant doing that in good company; the more the better; it is the more like heaven.
Adam Clarke: Commentary on the Bible - 1831
26:7: That I may publish - I have endeavoured to act so as always to keep a conscience void of offense towards thee and towards man. I have made a profession of faith in thee, and salvation from thee, and my practice gives no lie to my profession.
Albert Barnes: Notes on the Bible - 1834
26:7: That I may publish with the voice of thanksgiving - literally, "that I may cause to be heard;" that is, that I may make known to others. The idea is, that he would make known to others what he had learned from God; or that He would make known to them the delights of His service, and seek to win them to His worship. This he would do with a thankful remembrance of the favors which he had himself enjoyed, or as an expression of his gratitude for the mercies which had been conferred on him. As expressive of his gratitude to God, he would endeavor to win others also to His service.
And tell of all thy wondrous works - The wonderful things which thou hast done - thy works of creation, providence, and salvation. His own mind was deeply impressed with the greatness of God's works, and he would desire to make the divine actions known as far as possible in the world. Compare Psa 22:22; Psa 66:16; Psa 145:5-6. This is always one of the evidences of true piety. They who have been impressed properly with a sense of the greatness and goodness of God; they who have experienced His pardoning mercy and forgiving grace, desire always to make these things known to others, and to invite them also to partake of the mercies connected with the divine favor. Compare Joh 1:45,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:7: That: Psa 9:14, Psa 66:13-15, Psa 95:2, Psa 100:4, Psa 100:5, Psa 116:12-14, Psa 116:18, Psa 116:19, Psa 118:19, Psa 118:27, Psa 134:2; Deu 26:2-10; Sa1 1:24, Sa1 1:27; Ch2 20:26-29
tell: Psa 71:17-19, Psa 72:18, Psa 105:2, Psa 119:27, Psa 136:4, Psa 136:5, Psa 145:5; Luk 19:37-40
John Gill
26:7 That I may publish with the voice of thanksgiving,.... Or "cause to hear with the voice of confession" (z): the meaning is, that the view of the psalmist, in compassing the altar of God in the manner he proposed, was not to offer upon it any slain beast; but to offer the sacrifices of praise upon that altar, which sanctifies the gift, and from whence they come with acceptance to God; even for all mercies, both temporal and spiritual, and that with a confession and acknowledgment of sin and unworthiness; all this is agreeable to the will of God; it is well pleasing in his sight, what glorifies him, and is but our reasonable service;
and tell of all thy wondrous works; of creation and providence; and especially of grace and redemption; this is the business of saints in God's house below, and will be their employment in heaven to all eternity. Jarchi on the place says, that this song of praise has in it what relates to future times, to Gog, to the days of the Messiah, and to the world to come.
(z) "voce confessionis", Montanus, Cocceius, Gejerus, Michaelis; so Ainsworth.
25:725:7: Լսել ինձ զձայն օրհնութեան քոյ, եւ պատմել զամենայն սքանչելիս քո։
7 թող լսեմ քո օրհնութեան ձայնը եւ պատմեմ քո բոլոր հրաշալիքները:
7 Որպէս զի շնորհակալութեան ձայնը լսել տամ Ու քու բոլոր սքանչելիքներդ պատմեմ։
[144]Լսել ինձ`` զձայն օրհնութեան քո, եւ պատմել զամենայն սքանչելիս քո:

25:7: Լսել ինձ զձայն օրհնութեան քոյ, եւ պատմել զամենայն սքանչելիս քո։
7 թող լսեմ քո օրհնութեան ձայնը եւ պատմեմ քո բոլոր հրաշալիքները:
7 Որպէս զի շնորհակալութեան ձայնը լսել տամ Ու քու բոլոր սքանչելիքներդ պատմեմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:725:7 чтобы возвещать гласом хвалы и поведать все чудеса Твои.
25:8 κύριε κυριος lord; master ἠγάπησα αγαπαω love εὐπρέπειαν ευπρεπεια beauty οἴκου οικος home; household σου σου of you; your καὶ και and; even τόπον τοπος place; locality σκηνώματος σκηνωμα camp; tent δόξης δοξα glory σου σου of you; your
25:8 טֹוב־ ṭôv- טֹוב good וְ wᵊ וְ and יָשָׁ֥ר yāšˌār יָשָׁר right יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon כֵּ֤ן kˈēn כֵּן thus יֹורֶ֖ה yôrˌeh ירה teach חַטָּאִ֣ים ḥaṭṭāʔˈîm חַטָּא sinful בַּ ba בְּ in † הַ the דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
25:8. Domine dilexi habitaculum domus tuae et locum tabernaculi gloriae tuaeI have loved, O Lord, the beauty of thy house; and the place where thy glory dwelleth.
7. That I may make the voice of thanksgiving to be heard, and tell of all thy wondrous works.
That I may publish with the voice of thanksgiving, and tell of all thy wondrous works:

25:7 чтобы возвещать гласом хвалы и поведать все чудеса Твои.
25:8
κύριε κυριος lord; master
ἠγάπησα αγαπαω love
εὐπρέπειαν ευπρεπεια beauty
οἴκου οικος home; household
σου σου of you; your
καὶ και and; even
τόπον τοπος place; locality
σκηνώματος σκηνωμα camp; tent
δόξης δοξα glory
σου σου of you; your
25:8
טֹוב־ ṭôv- טֹוב good
וְ wᵊ וְ and
יָשָׁ֥ר yāšˌār יָשָׁר right
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
כֵּ֤ן kˈēn כֵּן thus
יֹורֶ֖ה yôrˌeh ירה teach
חַטָּאִ֣ים ḥaṭṭāʔˈîm חַטָּא sinful
בַּ ba בְּ in
† הַ the
דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
25:8. Domine dilexi habitaculum domus tuae et locum tabernaculi gloriae tuae
I have loved, O Lord, the beauty of thy house; and the place where thy glory dwelleth.
7. That I may make the voice of thanksgiving to be heard, and tell of all thy wondrous works.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. "Возлюбил я обитель дома Твоего". Давид отличался сильно развитой религиозностью, почему посещение богослужения и присутствие в скинии было для него не просто исполнением долга, но и делом личного влечения.
Adam Clarke: Commentary on the Bible - 1831
26:8: Lord, I have loved the habitation of thy house - I have carefully used thine ordinances, that I might obtain more grace to help me to persevere. And I have not been attentive to those duties, merely because they were incumbent on me; but I have loved the place where thine honor dwelleth; and my delight in thy ordinances has made my attendance as pleasant as it was profitable. This verse would be better translated, Jehovah, I have loved the habitation of thy house, and the place of the tabernacle of thy glory. The habitation must mean the holy of holies, where the Divine Presence was manifest; and the place of the tabernacle must refer to the mercy-seat, or the place where the glory of the Lord appeared between the cherubim, upon the lid or cover of the ark of the covenant. From his dwelling there, משכן mishcan, the place and the appearance were called שכינה shechinah; the dwelling of Jehovah, or that glorious appearance which was the symbol of the Divine Presence.
Albert Barnes: Notes on the Bible - 1834
26:8: Lord, I have loved the habitation of thy house - I have loved to dwell in Thy house. See the notes at Psa 23:6. The psalmist often refers to his delight in the house of God - the place of public worship; his love to be there united with the people of God in the solemn services of religion. Compare Psa 84:1-2, Psa 84:4, Psa 84:10; Psa 27:4.
And the place where thine honour dwelleth - Margin, "the tabernacle of thine honor." This might indeed refer to the tabernacle; and the idea might be that he loved the place where that rested in its wanderings. But the more correct meaning is, that he loved the place where the "glory" of God - the Shekinah - the symbol of His presence - rested; that is, the place where God was pleased to manifest Himself, and where He dwelt. WheRev_er that was, he found pleasure in being there; and that he did thus love the place where God manifested Himself, was to his own mind an evidence of true piety. It is always an evidence of piety, for there can be no true religion where the soul does not find pleasure in the worship of God. A person who does not delight in such a service here, is not prepared for heaven, where God eternally dwells.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:8: Lord: Psa 27:4-6, Psa 42:4, Psa 84:1, Psa 84:2, Psa 84:10, Psa 122:1-4, Psa 122:9; Sa2 15:25; Ch1 29:3; Isa 38:20, Isa 38:22; Luk 2:46, Luk 2:49, Luk 19:45-47; Joh 2:14-17
where: etc. Heb. of the tabernacle of thine honour, Psa 63:2, Psa 63:3; Exo 25:21, Exo 25:22, Exo 40:34, Exo 40:35; Ch2 5:14, Ch2 6:1, Ch2 6:2
John Gill
26:8 Lord, I have loved the habitation of thy house,.... Meaning the tabernacle, for as yet the temple was not built; which was an habitation for the saints, where they chose to dwell, and reckoned it their happiness, and was the habitation of the Lord himself: the sanctuary was built for that purpose; and between the cherubim, over the mercy seat, he took up his residence; hence it follows,
and the place where thine honour dwelleth: or "glory" (a): when the tabernacle was set up, the glory of the Lord filled it, as it did the temple, when it was dedicated, Ex 40:35. The psalmist expresses his love to this place, in opposition to the, congregation of evildoers, which he hated, Ps 26:5; and to remove a calumny from him, that being among the Philistines, and at a distance from the house of God, his affections were alienated from it; whereas it was his greatest concern that he was debarred the privileges of it; see Ps 42:1; besides, he had showed his great regard to it by his constant attendance before his exile, as he did after it, Ps 42:3; and it was out of pure love to the worship of God, and with real pleasure and delight, that he did attend; and not through custom, and in mere form, Ps 122:1. The Lord's house is loved by his people, because of his word and ordinances, which are ministered there, and because of his presence in it: or else what was typified by the tabernacle in here designed; either the tabernacle of Christ's human nature, called the true tabernacle, Heb 8:2; in which the fulness of the Godhead dwells; which the Son of God, the brightness of his Father's glory, inhabits; and in the redemption and salvation wrought out in it the glory of all the divine attributes is displayed; and Christ incarnate is the mercy seat from which God communes with his people, and is their way of access unto him, and whereby they have fellowship with him; and who is loved by the saints sincerely, above all creatures and things, and in the most ardent and affectionate manner: or heaven itself, of which the tabernacle was a figure, Heb 9:24; which is the habitation of the holiness and glory of God, and in which are many mansions or dwelling places for his people; and is the continuing city they seek, the heavenly and better country they are desirous of, and where their hearts and affections are; because there their God, their Saviour, and their treasure be; which sense seems to be confirmed by what follows.
(a) "gloria tua", Musculus, Piscator; "tabernaculum gloriae tuae", Junius & Tremellius, Cocceius, Gejerus; so Ainsworth.
John Wesley
26:8 House - Thy sanctuary and worship. Honour - Thy glorious and gracious presence.
Robert Jamieson, A. R. Fausset and David Brown
26:8 the habitation of thy house--where Thy house rests, as the tabernacle was not yet permanently fixed.
honour dwelleth--conveys an allusion to the Holy of Holies.
25:825:8: Տէր սիրեցի զվայելչութիւն տան քոյ, եւ զտեղի յարկի փառաց քոց։
8 Տէ՛ր, սիրեցի քո տան վայելչութիւնը եւ քո փառքի բնակութեան վայրը:
8 Ո՛վ Տէր, սիրեցի քու տանդ բնակութիւնը Եւ քու փառքիդ կեցած տեղը։
Տէր, սիրեցի զվայելչութիւն տան քո, եւ զտեղի յարկի փառաց քոց:

25:8: Տէր սիրեցի զվայելչութիւն տան քոյ, եւ զտեղի յարկի փառաց քոց։
8 Տէ՛ր, սիրեցի քո տան վայելչութիւնը եւ քո փառքի բնակութեան վայրը:
8 Ո՛վ Տէր, սիրեցի քու տանդ բնակութիւնը Եւ քու փառքիդ կեցած տեղը։
zohrab-1805▾ eastern-1994▾ western am▾
25:825:8 Господи! возлюбил я обитель дома Твоего и место жилища славы Твоей.
25:9 μὴ μη not συναπολέσῃς συναπολλυμι destroy with μετὰ μετα with; amid ἀσεβῶν ασεβης irreverent τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even μετὰ μετα with; amid ἀνδρῶν ανηρ man; husband αἱμάτων αιμα blood; bloodstreams τὴν ο the ζωήν ζωη life; vitality μου μου of me; mine
25:9 יַדְרֵ֣ךְ yaḏrˈēḵ דרך tread עֲ֭נָוִים ˈʕᵃnāwîm עָנָו humble בַּ ba בְּ in † הַ the מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice וִֽ wˈi וְ and ילַמֵּ֖ד ylammˌēḏ למד learn עֲנָוִ֣ים ʕᵃnāwˈîm עָנָו humble דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way
25:9. ne auferas cum peccatoribus animam meam cum viris sanguinum vitam meamTake not away my soul, O God, with the wicked: nor my life with bloody men:
8. LORD, I love the habitation of thy house, and the place where thy glory dwelleth.
LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth:

25:8 Господи! возлюбил я обитель дома Твоего и место жилища славы Твоей.
25:9
μὴ μη not
συναπολέσῃς συναπολλυμι destroy with
μετὰ μετα with; amid
ἀσεβῶν ασεβης irreverent
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
μετὰ μετα with; amid
ἀνδρῶν ανηρ man; husband
αἱμάτων αιμα blood; bloodstreams
τὴν ο the
ζωήν ζωη life; vitality
μου μου of me; mine
25:9
יַדְרֵ֣ךְ yaḏrˈēḵ דרך tread
עֲ֭נָוִים ˈʕᵃnāwîm עָנָו humble
בַּ ba בְּ in
† הַ the
מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice
וִֽ wˈi וְ and
ילַמֵּ֖ד ylammˌēḏ למד learn
עֲנָוִ֣ים ʕᵃnāwˈîm עָנָו humble
דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way
25:9. ne auferas cum peccatoribus animam meam cum viris sanguinum vitam meam
Take not away my soul, O God, with the wicked: nor my life with bloody men:
8. LORD, I love the habitation of thy house, and the place where thy glory dwelleth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10. Враги называются кровожадными и злодеями, так как они готовы были для низложения Давида прибегнуть к возмущению и кровавой с ним расправе. - "Правая рука полна мздоимства" - указание, что враги Давида действовали не бескорыстно, но брали взятки, т. е. были покупаемы или действовали из корыстных расчетов и честолюбия. Таких было много из приближенных к Давиду, и том числе и прежний его друг Ахитофел.
Adam Clarke: Commentary on the Bible - 1831
26:9: Gather not my soul with sinners - As I have never loved their company, nor followed their practice, let not my eternal lot be cast with them! I neither love them nor their ways; may I never be doomed to spend an eternity with them!
Albert Barnes: Notes on the Bible - 1834
26:9: Gather not my soul with sinners - Margin, "take not away." The word rendered "gather," means properly to "collect;" to "gather," as fruits, Exo 23:10; ears of grain, Rut 2:7; money, Kg2 22:4. There is the idea of assembling together, or collecting; and the meaning here is, that he desired not to be united with wicked people, or to be regarded as one of their number. It does not refer particularly, as I apprehend, to death, as if he prayed that he might not be cut down with wicked people; but it has a more general meaning - that he did not wish either in this life, in death, or in the future world, to be united with the wicked. He desired that his lot might be with those who Rev_ered God, and not with those who were His foes. He was united with those who feared God now; he desired that he might be united with them foRev_er. This is expressive of true religion; and this prayer must go forth really from every pious heart. They who truly love God must desire that their lot should be with his friends, alike in this world and in the world to come, however poor, and humble, and despised they may be; not with sinners, however prosperous, or honored, or joyful, or rich, they may be. The word "my soul" here is synonymous with "me;" and the meaning is, he desired that "he himself" should not thus be gathered with sinners. It is the same word which is commonly rendered "life."
Nor my life - This word properly means "life;" and the prayer is, that his life might not be taken away or destroyed with that class of men. He did not wish to be associated with them when he died or was dead. He had preferred the society of the righteous; and he prayed that he might die as he had lived, united in feeling and in destiny with those who feared and loved God.
With bloody men - Margin, "men of blood." People who shed blood - robbers, murderers - a term used to denote the wicked. See the notes at Psa 5:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:9: Gather not: or, Take not away, Psa 28:1-3; Sa1 25:29; Mal 3:18; Mat 24:51, Mat 25:32, Mat 25:44, Mat 25:46; Rev 22:14, Rev 22:15
bloody men: Heb. men of blood, Psa 51:14, Psa 55:23, Psa 139:19; Sa1 22:18, Sa1 22:19; Sa2 16:7, Sa2 21:1
Carl Friedrich Keil and Franz Delitzsch
26:9
Tit is now, for the first time, that the petition compressed into the one word שׁפטני (Ps 26:1) is divided out. He prays (as in Ps 28:3), that God may not connect him in one common lot with those whose fellowship of sentiment and conduct he has always shunned. אנשׁי דּמים, as in Ps 5:7, cf. ἄνθρωποι αἱμάτων, Sir. 31:25. Elsewhere זמּה signifies purpose, and more particularly in a bad sense; but in this passage it means infamy, and not unnatural unchastity, to which בּידיהם is inappropriate, but scum of whatever is vicious in general: they are full of cunning and roguery, and their right hand, which ought to uphold the right - David has the lords of his people in his eye - is filled (מלאה, not מלאה) with accursed (Deut 27:25) bribery to the condemnation of the innocent. He, on the contrary, now, as he always has done, walks in his uprightness, so that now he can with all the more joyful conscience intreat God to interpose judicially in his behalf.
Geneva 1599
26:9 (f) Gather not my soul with sinners, nor my life with bloody men:
(f) Destroy me not in the overthrow of the wicked.
John Gill
26:9 Gather not my soul with sinners,.... Profligate and abandoned ones, such as are notoriously profane, and who live and die impenitent ones; otherwise all men are sinners: the sense is, either that he desires that he might not, by any means, be brought into the company of such persons, be joined unto them, and have a conversation with them, which would be uncomfortable, dishonourable, and dangerous; or that God would not destroy him with them; and that he might not die the death of the wicked, nor be gathered with them at death: death is often expressed by a man's being gathered to his people, and to his fathers; see 4Kings 22:20; the body is gathered to the grave, the soul returns to God that gave it, and has its place assigned by him; the souls of the righteous are gathered into heaven, Christ's garner; the souls of the wicked into hell; the psalmist deprecates being gathered with them;
nor my life with bloody men; that thirst after blood, lie in wait for it, shed it, and are drunk with it, as the antichristian party; these God abhors and detests; nor shall they live out half their days, and their end is miserable.
John Wesley
26:9 Gather not - Do not bind me up in the same bundle, or put me into the same accursed condition with them.
Robert Jamieson, A. R. Fausset and David Brown
26:9 Gather not, &c.--Bring me not to death.
bloody men--(compare Ps 5:6).
25:925:9: Մի՛ կորուսանել ընդ ամպարիշտս զանձն իմ, եւ մի՛ ընդ արս արիւնահեղ զկեանս իմ[6738]։ [6738] Այլք.Մի՛ կորուսաներ ընդ ամպա՛՛։ Ոմանք.Ընդ արս արիւնահեղս։
9 Մի՛ կործանիր ինձ ամբարիշտների հետ եւ ոչ էլ կեանքս՝ արիւնահեղների հետ,
9 Մի՛ կորսնցներ իմ անձս մեղաւորներուն հետ Ու իմ կեանքս՝ արիւնահեղ մարդոց հետ
Մի՛ կորուսաներ ընդ ամպարիշտս զանձն իմ, եւ մի՛ ընդ արս արիւնահեղս զկեանս իմ:

25:9: Մի՛ կորուսանել ընդ ամպարիշտս զանձն իմ, եւ մի՛ ընդ արս արիւնահեղ զկեանս իմ[6738]։
[6738] Այլք.Մի՛ կորուսաներ ընդ ամպա՛՛։ Ոմանք.Ընդ արս արիւնահեղս։
9 Մի՛ կործանիր ինձ ամբարիշտների հետ եւ ոչ էլ կեանքս՝ արիւնահեղների հետ,
9 Մի՛ կորսնցներ իմ անձս մեղաւորներուն հետ Ու իմ կեանքս՝ արիւնահեղ մարդոց հետ
zohrab-1805▾ eastern-1994▾ western am▾
25:925:9 Не погуби души моей с грешниками и жизни моей с кровожадными,
25:10 ὧν ος who; what ἐν εν in χερσὶν χειρ hand ἀνομίαι ανομια lawlessness ἡ ο the δεξιὰ δεξιος right αὐτῶν αυτος he; him ἐπλήσθη πληθω fill; fulfill δώρων δωρον present
25:10 כָּל־ kol- כֹּל whole אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path יְ֭הוָה [ˈyhwāh] יְהוָה YHWH חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty וֶ we וְ and אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness לְ lᵊ לְ to נֹצְרֵ֥י nōṣᵊrˌê נצר watch בְ֝רִיתֹ֗ו ˈvrîṯˈô בְּרִית covenant וְ wᵊ וְ and עֵדֹתָֽיו׃ ʕēḏōṯˈāʸw עֵדוּת reminder
25:10. in quorum manibus scelus est et dextera eorum repleta est muneribusIn whose hands are iniquities: their right hand is filled with gifts.
9. Gather not my soul with sinners, nor my life with men of blood:
Gather not my soul with sinners, nor my life with bloody men:

25:9 Не погуби души моей с грешниками и жизни моей с кровожадными,
25:10
ὧν ος who; what
ἐν εν in
χερσὶν χειρ hand
ἀνομίαι ανομια lawlessness
ἡ ο the
δεξιὰ δεξιος right
αὐτῶν αυτος he; him
ἐπλήσθη πληθω fill; fulfill
δώρων δωρον present
25:10
כָּל־ kol- כֹּל whole
אָרְחֹ֣ות ʔorḥˈôṯ אֹרַח path
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
וֶ we וְ and
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
לְ lᵊ לְ to
נֹצְרֵ֥י nōṣᵊrˌê נצר watch
בְ֝רִיתֹ֗ו ˈvrîṯˈô בְּרִית covenant
וְ wᵊ וְ and
עֵדֹתָֽיו׃ ʕēḏōṯˈāʸw עֵדוּת reminder
25:10. in quorum manibus scelus est et dextera eorum repleta est muneribus
In whose hands are iniquities: their right hand is filled with gifts.
9. Gather not my soul with sinners, nor my life with men of blood:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:10: Their right hand is full of bribes - He speaks of persons in office, who took bribes to pervert judgment and justice.
Albert Barnes: Notes on the Bible - 1834
26:10: In whose hands is mischief - The word here rendered "mischief," means properly "purpose, counsel, plan;" then, an evil purpose, "mischief, wickedness, crime." The idea is, either that they intended to do mischief, and that they employed their hands to accomplish it, or that the fruit or result of their wicked plans was in their hands; that is, they had in their possession what they had secured by robbery, or plunder, or dishonesty.
And their right hand is full of bribes - Margin: "filled with." The word here rendered "bribes" means properly "a gift," or "present;" and then, a gift offered to a judge to procure an unjust sentence, Kg2 16:8; Pro 6:35; Exo 23:8; Deu 10:17. The general meaning is that he did not desire to be associated either with men who openly committed crime, or with those who could be corrupted in the administration of justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:10: In: Psa 10:14, Psa 11:2, Psa 36:4, Psa 52:2, Psa 55:9-11; Pro 1:16, Pro 4:16; Mic 2:1-3; Mat 26:3, Mat 26:4; Act 23:12
full of: Heb. filled with
bribes: Exo 23:8; Deu 16:19; Sa1 8:3; Isa 33:15; Eze 22:12, Eze 22:13; Amo 5:12; Mic 7:3
Geneva 1599
26:10 In whose hands [is] (g) mischief, and their right hand is full of bribes.
(g) Whose cruel hands execute the malicious devises of their hearts.
John Gill
26:10 In whose hands is mischief,.... Every abominable wickedness; as idolatry, adultery, murder, &c. the word signifies and is sometimes used for mischief conceived in the mind, artificially devised and contrived there; here mischief committed, the hand being the instrument of action, and intends whatever is prejudicial to the person, character, and properties of men;
and their right hand is full of bribes; whereby the eyes of judges are blinded, the words of the righteous perverted, men's persons respected, and judgment wrested, Deut 16:19.
Robert Jamieson, A. R. Fausset and David Brown
26:10 Their whole conduct is that of violence and fraud.
25:1025:10: Որոց ձեռք իւրեանց յանօրէնութեա՛ն են, եւ աջ նոցա լի՛ է կաշառօք։
10 որոնց ձեռքերն անօրէնութեան մէջ են, եւ աջը նրանց լի է կաշառքով:
10 Որոնց ձեռքերուն մէջ անօրէնութիւն կայ Ու անոնց աջ ձեռքը կաշառքով լեցուն է։
Որոց ձեռք իւրեանց յանօրէնութեան են, եւ աջ նոցա լի է կաշառօք:

25:10: Որոց ձեռք իւրեանց յանօրէնութեա՛ն են, եւ աջ նոցա լի՛ է կաշառօք։
10 որոնց ձեռքերն անօրէնութեան մէջ են, եւ աջը նրանց լի է կաշառքով:
10 Որոնց ձեռքերուն մէջ անօրէնութիւն կայ Ու անոնց աջ ձեռքը կաշառքով լեցուն է։
zohrab-1805▾ eastern-1994▾ western am▾
25:1025:10 у которых в руках злодейство, и которых правая рука полна мздоимства.
25:11 ἐγὼ εγω I δὲ δε though; while ἐν εν in ἀκακίᾳ ακακια of me; mine ἐπορεύθην πορευομαι travel; go λύτρωσαί λυτροω ransom με με me καὶ και and; even ἐλέησόν ελεεω show mercy; have mercy on με με me
25:11 לְמַֽעַן־ lᵊmˈaʕan- לְמַעַן because of שִׁמְךָ֥ šimᵊḵˌā שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְֽ wᵊˈ וְ and סָלַחְתָּ֥ sālaḥtˌā סלח forgive לַ֝ ˈla לְ to עֲוֹנִ֗י ʕᵃwōnˈî עָוֹן sin כִּ֣י kˈî כִּי that רַב־ rav- רַב much הֽוּא׃ hˈû הוּא he
25:11. ego autem in simplicitate mea gradiar redime me et miserere meiBut as for me, I have walked in my innocence: redeem me, and have mercy on me.
10. In whose hands is mischief, and their right hand is full of bribes.
In whose hands [is] mischief, and their right hand is full of bribes:

25:10 у которых в руках злодейство, и которых правая рука полна мздоимства.
25:11
ἐγὼ εγω I
δὲ δε though; while
ἐν εν in
ἀκακίᾳ ακακια of me; mine
ἐπορεύθην πορευομαι travel; go
λύτρωσαί λυτροω ransom
με με me
καὶ και and; even
ἐλέησόν ελεεω show mercy; have mercy on
με με me
25:11
לְמַֽעַן־ lᵊmˈaʕan- לְמַעַן because of
שִׁמְךָ֥ šimᵊḵˌā שֵׁם name
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְֽ wᵊˈ וְ and
סָלַחְתָּ֥ sālaḥtˌā סלח forgive
לַ֝ ˈla לְ to
עֲוֹנִ֗י ʕᵃwōnˈî עָוֹן sin
כִּ֣י kˈî כִּי that
רַב־ rav- רַב much
הֽוּא׃ hˈû הוּא he
25:11. ego autem in simplicitate mea gradiar redime me et miserere mei
But as for me, I have walked in my innocence: redeem me, and have mercy on me.
10. In whose hands is mischief, and their right hand is full of bribes.
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Adam Clarke: Commentary on the Bible - 1831
26:11: But as for me, I will walk in mine integrity - Whatever I may have to do with public affairs, shall be done with the strictest attention to truth, justice, and mercy.
Redeem me - From all snares and plots laid against my life and my soul.
And be merciful unto me - I deserve no good, but thou art merciful; deal with me ever in thy mercy.
Albert Barnes: Notes on the Bible - 1834
26:11: But as for me - The Hebrew is, "and I." But there is evidently a contrast between what he purposed to do, and the course of life pursued by those to whom he had just referred; and this is correctly expressed in our translation, "But as for me." It is a statement of his profession of piety, and of his purpose to lead a religious life. He "meant" - he solemnly "purposed" - to lead a holy life.
I will walk - I will live a life of integrity. See the notes at Psa 1:1.
In mine integrity - Hebrew, in my "perfection." See Psa 7:8, note; Job 1:1, note. The idea is that he intended to live a life of uprightness.
Redeem me - From sin; from trouble; from death. The word "redeem" here implies that he did not claim to be "perfect" in the most absolute sense, even when he expressed his purpose to lead a life of integrity. He felt still that he was a sinner, and that he was dependent on redeeming mercy for salvation. On the word "redeem," see Psa 25:22, note; Isa 29:22, note. Compare the notes at Isa 43:3.
And be merciful to me - In connection with redemption. The prayer for mercy is always an acknowledgment of guilt, and the plea here shows that with all his purposes of holy living, and notwithstanding all that he had referred to in the psalm as evidence of uprightness of intention and integrity of life, he still felt that he was a sinner, and that his only hope was in the mercy of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:11: I will: Psa 26:1; Sa1 12:2-5; Ch2 31:20, Ch2 31:21; Neh 5:15; Job 1:1; Isa 38:3; Luk 1:6; Th1 2:10
redeem: Psa 49:7, Psa 49:15, Psa 69:18; Tit 2:14; Pe1 1:18, Pe1 1:19
and: Psa 103:3, Psa 103:4, Psa 103:7, Psa 103:8; Neh 13:14, Neh 13:22, Neh 13:31
John Gill
26:11 But as for me, I will walk in mine integrity,.... In which he had hitherto walked, Ps 26:1; or it may express his faith, that after he was gathered by death he should walk in uprightness and righteousness, in purity and perfection, with Christ in white, and behold the face of God in righteousness; see Is 57:1;
redeem me; from the vain conversation of the wicked, from all troubles, and out of the hands of all enemies;
and be merciful unto me; who was now in distress, being persecuted by Saul, and at a distance from the house of God: this shows that mercy is the source and spring of redemption, both temporal and spiritual; and that the psalmist did not trust in and depend upon his present upright walk and conversation, but in redemption by Christ, and upon the mercy of God in Christ.
Robert Jamieson, A. R. Fausset and David Brown
26:11 But, &c.--He contrasts his character and destiny with that of the wicked (compare Ps 26:1-2).
25:1125:11: Ես յանբծութեան իմում գնացի, փրկեա՛ զիս Տէր եւ ողորմեա՛ ինձ։
11 Ես անբասիր ընթացայ, փրկի՛ր ինձ, Տէ՛ր, եւ ողորմի՛ր ինձ:
11 Բայց ես իմ անարատութիւնովս պիտի քալեմ. Զիս փրկէ՛ ու ինծի ողորմէ՛։
Ես յամբծութեան իմում գնացի, փրկեա զիս, Տէր, եւ ողորմեա ինձ:

25:11: Ես յանբծութեան իմում գնացի, փրկեա՛ զիս Տէր եւ ողորմեա՛ ինձ։
11 Ես անբասիր ընթացայ, փրկի՛ր ինձ, Տէ՛ր, եւ ողորմի՛ր ինձ:
11 Բայց ես իմ անարատութիւնովս պիտի քալեմ. Զիս փրկէ՛ ու ինծի ողորմէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
25:1125:11 А я хожу в моей непорочности; избавь меня, [Господи,] и помилуй меня.
25:12 ὁ ο the γὰρ γαρ for πούς πους foot; pace μου μου of me; mine ἔστη ιστημι stand; establish ἐν εν in εὐθύτητι ευθυτης straightness; direction ἐν εν in ἐκκλησίαις εκκλησια assembly εὐλογήσω ευλογεω commend; acclaim σε σε.1 you κύριε κυριος lord; master
25:12 מִי־ mî- מִי who זֶ֣ה zˈeh זֶה this הָ֭ ˈhā הַ the אִישׁ ʔîš אִישׁ man יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יֹ֝ורֶ֗נּוּ ˈyôrˈennû ירה teach בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way יִבְחָֽר׃ yivḥˈār בחר examine
25:12. pes meus stetit in recto in ecclesiis benedicam DominoMy foot hath stood in the direct way: in the churches I will bless thee, O Lord.
11. But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.
But as for me, I will walk in mine integrity: redeem me, and be merciful unto me:

25:11 А я хожу в моей непорочности; избавь меня, [Господи,] и помилуй меня.
25:12
ὁ ο the
γὰρ γαρ for
πούς πους foot; pace
μου μου of me; mine
ἔστη ιστημι stand; establish
ἐν εν in
εὐθύτητι ευθυτης straightness; direction
ἐν εν in
ἐκκλησίαις εκκλησια assembly
εὐλογήσω ευλογεω commend; acclaim
σε σε.1 you
κύριε κυριος lord; master
25:12
מִי־ mî- מִי who
זֶ֣ה zˈeh זֶה this
הָ֭ ˈhā הַ the
אִישׁ ʔîš אִישׁ man
יְרֵ֣א yᵊrˈē יָרֵא afraid
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יֹ֝ורֶ֗נּוּ ˈyôrˈennû ירה teach
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
יִבְחָֽר׃ yivḥˈār בחר examine
25:12. pes meus stetit in recto in ecclesiis benedicam Domino
My foot hath stood in the direct way: in the churches I will bless thee, O Lord.
11. But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Моя нога стоит на прямом пути" - я прав пред моими врагами. - "В собраниях благословлю" - за милости, оказанные мне, за защиту буду воспевать Бога в песнях пред всеми людьми и во всех собраниях, разумеется религиозных.
Adam Clarke: Commentary on the Bible - 1831
26:12: My foot standeth in an even place - On the above principles I have taken my stand: to abhor evil; to cleave to that which is good; to avoid the company of wicked men; to frequent the ordinances of God; to be true and just in all my dealings with men; and to depend for my support and final salvation on the mere mercy of God. He who acts in this way, his feet stand in an even place.
I will bless the Lord - In all my transactions with men, and in all my assemblings with holy people, I will speak good of the name of the Lord, having nothing but good to speak of that name.
Albert Barnes: Notes on the Bible - 1834
26:12: My foot standeth in an even place - The word rendered "even place" - מישׁור mı̂ yshô r - means properly "righteousness," or "justice;" then, "evenness, a level region, a plain:" Isa 40:4; Isa 42:16. DeWette renders it, "in a right path." The idea is, either that he was standing now on smooth and level ground; or that he was walking in a straight path, in contradistinction from the crooked and perverse ways of the wicked; that is, he had found now a level road where he might walk securely. The latter is probably the true meaning. He had been anxious about his condition. He had been examining the evidences of his piety. He had had doubts and fears. He had seen much to apprehend, and he had appealed to God to determine the question on which he was so anxious - whether his hope was built on a solid foundation. His path in these inquiries, and while his mind was thus troubled, was like a journey over a rough and dangerous road - a road of hills and valleys - of rocks and ravines. Now he had found a smooth and safe path. The way was level. He felt secure; and he walked calmly and safely along, as a traveler does who has past over dangerous passes and who feels that he is on level ground. The idea is, that his doubts had been dissipated, and he now felt that his evidences of piety were well founded, and that he was truly a child of God.
In the congregations will I bless the Lord - In the assemblies of his people will I praise him. Compare Psa 22:22. The meaning is, that in the great assembly he would offer special praise that God had resolved his doubts, and had given him so clear evidence that he was truly his friend. He would go to the house of God, and there render to Him public praise that he had been able to find the evidence which he desired. No act could be more appropriate than such an act of praise, for there is nothing for which we should render more hearty thanks than for any evidence that we are truly the friends of God, and have a well-founded hope of heaven. The whole psalm should lead us carefully to examine the evidences of our piety; to bring before God all that we rely on as proof that we are His friends; and to pray that He will enable us to examine it aright; and, when the result is, as it was in the case of the psalmist - when we can feel that we have reached a level place and found a smooth path, then we should go, as he did, and offer hearty thanks to God that we have reason to believe we are His children and are heirs of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:12: My: Psa 27:11, Psa 40:2; Sa1 2:9; Pro 10:9
in the: Psa 26:7, Psa 22:22-25, Psa 107:32, Psa 111:1, Psa 122:4; Heb 2:12
Carl Friedrich Keil and Franz Delitzsch
26:12
The epilogue. The prayer is changed into rejoicing which is certain of the answer that shall be given. Hitherto shut in, as it were, in deep trackless gorges, he even now feels himself to be standing בּמישׁור,
(Note: The first labial of the combination בם, בף, when the preceding word ends with a vowel and the two words are closely connected, receives the Dagesh contrary to the general rule; on this orthophonic Dag. lene, vid., Luth. Zeitschr., 1863, S. 414.)
upon a pleasant plain commanding a wide range of vision (cf. בּמּרחב, Ps 31:9), and now blends his grateful praise of God with the song of the worshipping congregation, קהל (lxx ἐν ἐκκλησίαις), and its full-voiced choirs.
Geneva 1599
26:12 My foot standeth in (h) an even place: in the congregations will I bless the LORD.
(h) I am preserved from my enemies by the power of God, and therefore will praise him openly.
John Gill
26:12 My foot standeth in an even place,.... Or "in a plain" (b); in a sure place; on Christ the sure foundation, and who is the plain way and path to eternal life; see Ps 27:11; or in the ways and worship of God, prescribed by his word; and so denotes steadfastness and continuance in them;
in the congregations will I bless the Lord; in the assemblies of the saints, in the churches of Christ below, and in the great congregation above, in the general assembly and church of the firstborn; where it is the work of saints now, and will be hereafter, to praise the Lord, for all his mercies temporal and spiritual.
(b) "in plano", Musculus, Junius & Tremellius, Piscator, Cocceius, Michaelis; "in planitie", Gejerus.
John Wesley
26:12 Standeth - I stand upon a sure and solid foundation, being under the protection of God's promise, and his almighty and watchful providence. Congregations - I will not only privately, but in the assemblies of thy people celebrate thy praise.
Robert Jamieson, A. R. Fausset and David Brown
26:12 even place--free from occasions of stumbling--safety in his course is denoted. Hence he will render to God his praise publicly.
25:1225:12: Ոտն իմ կացցէ յուղղութեան, յեկեղեցիս մեծս օրհնեցի՛ց զքեզ։ Տունք. ժբ̃։
12 Ոտքն իմ ուղիղ ճանապարհների վրայ թող լինի, մեծ հաւաքներում քեզ պիտի օրհնեմ:
12 Իմ ոտքս ուղղութեան մէջ կը կենայ։Ժողովներուն մէջ Տէրը պիտի օրհնեմ։
Ոտն իմ կացցէ յուղղութեան, յեկեղեցիս [145]մեծս օրհնեցից զքեզ:

25:12: Ոտն իմ կացցէ յուղղութեան, յեկեղեցիս մեծս օրհնեցի՛ց զքեզ։ Տունք. ժբ̃։
12 Ոտքն իմ ուղիղ ճանապարհների վրայ թող լինի, մեծ հաւաքներում քեզ պիտի օրհնեմ:
12 Իմ ոտքս ուղղութեան մէջ կը կենայ։Ժողովներուն մէջ Տէրը պիտի օրհնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1225:12 Моя нога стоит на прямом {пути}; в собраниях благословлю Господа.
25:13 נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul בְּ bᵊ בְּ in טֹ֣וב ṭˈôv טֹוב good תָּלִ֑ין tālˈîn לין lodge וְ֝ ˈw וְ and זַרְעֹ֗ו zarʕˈô זֶרַע seed יִ֣ירַשׁ yˈîraš ירשׁ trample down אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12. My foot standeth in an even place: in the congregations will I bless the LORD.
My foot standeth in an even place: in the congregations will I bless the LORD:

25:12 Моя нога стоит на прямом {пути}; в собраниях благословлю Господа.
25:13
נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul
בְּ bᵊ בְּ in
טֹ֣וב ṭˈôv טֹוב good
תָּלִ֑ין tālˈîn לין lodge
וְ֝ ˈw וְ and
זַרְעֹ֗ו zarʕˈô זֶרַע seed
יִ֣ירַשׁ yˈîraš ירשׁ trample down
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12. My foot standeth in an even place: in the congregations will I bless the LORD.
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