4 In whose eyes H5869 a vile person H3988 is contemned; H959 but he honoureth H3513 them that fear H3373 the LORD. H3068 He that sweareth H7650 to his own hurt, H7489 and changeth H4171 not.
Then H116 Daniel H1841 answered H6032 and said H560 before H6925 the king, H4430 Let thy gifts H4978 be H1934 to thyself, and give H3052 thy rewards H5023 to another; H321 yet H1297 I will read H7123 the writing H3792 unto the king, H4430 and make known H3046 to him the interpretation. H6591 O thou H607 king, H4430 the most high H5943 God H426 gave H3052 Nebuchadnezzar H5020 thy father H2 a kingdom, H4437 and majesty, H7238 and glory, H3367 and honour: H1923 And for H4481 the majesty H7238 that he gave H3052 him, all H3606 people, H5972 nations, H524 and languages, H3961 trembled H1934 H2112 and feared H1763 before H4481 him: H6925 whom he would H1934 H6634 he slew; H1934 H6992 and whom he would H1934 H6634 he kept alive; H1934 H2418 and whom he would H1934 H6634 he set up; H1934 H7313 and whom he would H1934 H6634 he put down. H1934 H8214 But when his heart H3825 was lifted up, H7313 and his mind H7308 hardened H8631 in pride, H2103 he was deposed H5182 from H4481 his kingly H4437 throne, H3764 and they took H5709 his glory H3367 from him: H4481 And he was driven H2957 from H4481 the sons H1123 of men; H606 and his heart H3825 was made H7739 like H5974 the beasts, H2423 and his dwelling H4070 was with the wild asses: H6167 they fed H2939 him with grass H6211 like oxen, H8450 and his body H1655 was wet H6647 with the dew H2920 of heaven; H8065 till H5705 he knew H3046 that the most high H5943 God H426 ruled H7990 in the kingdom H4437 of men, H606 and that he appointeth H6966 over H5922 it whomsoever H4479 he will. H6634 And thou H607 his son, H1247 O Belshazzar, H1113 hast not H3809 humbled H8214 thine heart, H3825 though H6903 thou knewest H3046 all H3606 this; H1836 But hast lifted up H7313 thyself against H5922 the Lord H4756 of heaven; H8065 and they have brought H858 the vessels H3984 of his house H1005 before H6925 thee, and thou, H607 and thy lords, H7261 thy wives, H7695 and thy concubines, H3904 have drunk H8355 wine H2562 in them; and thou hast praised H7624 the gods H426 of silver, H3702 and gold, H1722 of brass, H5174 iron, H6523 wood, H636 and stone, H69 which see H2370 not, H3809 nor H3809 hear, H8086 nor H3809 know: H3046 and the God H426 in whose hand H3028 thy breath H5396 is, and whose are all H3606 thy ways, H735 hast thou not H3809 glorified: H1922 Then H116 was the part H6447 of the hand H3028 sent H7972 from H4481 him; H6925 and this H1836 writing H3792 was written. H7560 And this H1836 is the writing H3792 that was written, H7560 MENE, H4484 MENE, H4484 TEKEL, H8625 UPHARSIN. H6537 This H1836 is the interpretation H6591 of the thing: H4406 MENE; H4484 God H426 hath numbered H4483 thy kingdom, H4437 and finished H8000 it. TEKEL; H8625 Thou art weighed H8625 in the balances, H3977 and art found H7912 wanting. H2627 PERES; H6537 Thy kingdom H4437 is divided, H6537 and given H3052 to the Medes H4076 and Persians. H6540 Then H116 commanded H560 Belshazzar, H1113 and they clothed H3848 Daniel H1841 with scarlet, H711 and put a chain H2002 of gold H1722 about H5922 his neck, H6676 and made a proclamation H3745 concerning H5922 him, that he should be H1934 the third H8531 ruler H7990 in the kingdom. H4437 In that night H3916 was Belshazzar H1113 the king H4430 of the Chaldeans H3779 slain. H6992 And Darius H1868 the Median H4077 took H6902 the kingdom, H4437 being about threescore H8361 and two H8648 years H8140 old. H1247
My G3450 brethren, G80 have G2192 not G3361 the faith G4102 of our G2257 Lord G2962 Jesus G2424 Christ, G5547 the Lord of glory, G1391 with G1722 respect of persons. G4382 For G1063 if G1437 there come G1525 unto G1519 your G5216 assembly G4864 a man G435 with a gold ring, G5554 in G1722 goodly G2986 apparel, G2066 and G1161 there come in G1525 also G2532 a poor man G4434 in G1722 vile G4508 raiment; G2066 And G2532 ye have respect G1914 to G1909 him that weareth G5409 the gay G2986 clothing, G2066 and G2532 say G2036 unto him, G846 Sit G2521 thou G4771 here G5602 in a good place; G2573 and G2532 say G2036 to the poor, G4434 Stand G2476 thou G4771 there, G1563 or G2228 sit G2521 here G5602 under G5259 my G3450 footstool: G5286 Are ye G1252 not G3756 then G2532 partial G1252 in G1722 yourselves, G1438 and G2532 are become G1096 judges G2923 of evil G4190 thoughts? G1261 Hearken, G191 my G3450 beloved G27 brethren, G80 Hath G1586 not G3756 God G2316 chosen G1586 the poor G4434 of this G5127 world G2889 rich G4145 in G1722 faith, G4102 and G2532 heirs G2818 of the kingdom G932 which G3739 he hath promised G1861 to them that love G25 him? G846 But G1161 ye G5210 have despised G818 the poor. G4434 Do G2616 not G3756 rich men G4145 oppress G2616 you, G5216 and G2532 draw G846 G1670 you G5209 before G1519 the judgment seats? G2922 Do G987 not G3756 they G846 blaspheme G987 that worthy G2570 name G3686 by G1909 the which ye G5209 are called? G1941 If G1487 G3305 ye fulfil G5055 the royal G937 law G3551 according to G2596 the scripture, G1124 Thou shalt love G25 thy G4675 neighbour G4139 as G5613 thyself, G4572 ye do G4160 well: G2573 But G1161 if G1487 ye have respect to persons, G4380 ye commit G2038 sin, G266 and are convinced G1651 of G5259 the law G3551 as G5613 transgressors. G3848
And G1161 when he G846 was called forth, G2564 Tertullus G5061 began G756 to accuse G2723 him, saying, G3004 Seeing that by G1223 thee G4675 we enjoy G5177 great G4183 quietness, G1515 and G2532 that very worthy deeds G2735 are done G1096 unto this G5129 nation G1484 by G1223 thy G4674 providence, G4307 G5037 We accept G588 it always, G3839 and G2532 in all places, G3837 most noble G2903 Felix, G5344 with G3326 all G3956 thankfulness. G2169
And G2532 he stretched forth G1614 his G846 hand G5495 toward G1909 his G846 disciples, G3101 and said, G2036 Behold G2400 my G3450 mother G3384 and G2532 my G3450 brethren! G80 For G1063 whosoever G3748 G302 shall do G4160 the will G2307 of my G3450 Father G3962 which G3588 is in G1722 heaven, G3772 the same G846 is G2076 my G3450 brother, G80 and G2532 sister, G79 and G2532 mother. G3384
And the children H1121 of Israel H3478 smote H5221 them not, because the princes H5387 of the congregation H5712 had sworn H7650 unto them by the LORD H3068 God H430 of Israel. H3478 And all the congregation H5712 murmured H3885 against the princes. H5387 But all the princes H5387 said H559 unto all the congregation, H5712 We have sworn H7650 unto them by the LORD H3068 God H430 of Israel: H3478 now therefore we may H3201 not touch H5060 them. This we will do H6213 to them; we will even let them live, H2421 lest wrath H7110 be upon us, because of the oath H7621 which we sware H7650 unto them.
The vile person H5036 shall be no more called H7121 liberal, H5081 nor the churl H3596 said H559 to be bountiful. H7771 For the vile person H5036 will speak H1696 villany, H5039 and his heart H3820 will work H6213 iniquity, H205 to practise H6213 hypocrisy, H2612 and to utter H1696 error H8442 against the LORD, H3068 to make empty H7324 the soul H5315 of the hungry, H7457 and he will cause the drink H4945 of the thirsty H6771 to fail. H2637
Let me not, I pray you, accept H5375 any man's H376 person, H6440 neither let me give flattering titles H3655 unto man. H120 For I know H3045 not to give flattering titles; H3655 in so doing my maker H6213 would soon H4592 take me away. H5375
And Elisha H477 said H559 unto the king H4428 of Israel, H3478 What have I to do with thee? get H3212 thee to the prophets H5030 of thy father, H1 and to the prophets H5030 of thy mother. H517 And the king H4428 of Israel H3478 said H559 unto him, Nay: for the LORD H3068 hath called H7121 these three H7969 kings H4428 together, H7121 to deliver H5414 them into the hand H3027 of Moab. H4124 And Elisha H477 said, H559 As the LORD H3068 of hosts H6635 liveth, H2416 before H6440 whom I stand, H5975 surely, were it not that H3884 I regard H5375 the presence H6440 of Jehoshaphat H3092 the king H4428 of Judah, H3063 I would not look H5027 toward thee, nor see H7200 thee.
Then there was a famine H7458 in the days H3117 of David H1732 three H7969 years, H8141 year H8141 after H310 year; H8141 and David H1732 enquired H1245 of H6440 the LORD. H3068 And the LORD H3068 answered, H559 It is for Saul, H7586 and for his bloody H1818 house, H1004 because he slew H4191 the Gibeonites. H1393 And the king H4428 called H7121 the Gibeonites, H1393 and said H559 unto them; (now the Gibeonites H1393 were not of the children H1121 of Israel, H3478 but of the remnant H3499 of the Amorites; H567 and the children H1121 of Israel H3478 had sworn H7650 unto them: and Saul H7586 sought H1245 to slay H5221 them in his zeal H7065 to the children H1121 of Israel H3478 and Judah.) H3063
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 15
Commentary on Psalms 15 Keil & Delitzsch Commentary
The Conditions of Access to God
The preceding Psalm distinguished דור צדיק , a righteous generation, from the mass of the universal corruption, and closed with a longing for the salvation out of Zion. Psalms 15:1-5 answers the question: who belongs to this דור צדיק , and whom shall the future salvation avail? Psalms 24:1-10, composed in connection with the removal of the Ark to Zion, is very similar. The state of mind expressed in this Psalm exactly corresponds to the unhypocritical piety and genuine lowliness which were manifest in David in their most beauteous light on that occasion; cf. Psalms 15:4 with 2 Samuel 6:19; Psalms 15:4 with 2 Samuel 6:21. The fact, however, that Zion (Moriah) is called simply הר הקּדשׁ in Psalms 15:1, rather favours the time of the Absolomic exile, when David was cut off from the sanctuary of his God, whilst it was in the possession of men the very opposite of those described in this Psalm (vid., Psalms 4:6). Nothing can be maintained with any certainty except that the Psalm assumes the elevation of Zion to the special designation of “the holy mountain” and the removal of the Ark to the אהל erected there (2 Samuel 6:17). Isaiah 33:13-16 is a fine variation of this Psalm.
That which is expanded in the tristichic portion of the Psalm, is all contained in this distichic portion in nuce . The address to God is not merely a favourite form (Hupfeld), but the question is really, as its words imply, directed to God. The answer, however, is not therefore to be taken as a direct answer from God, as it might be in a prophetical connection: the psalmist addresses himself to God in prayer, he as it were reads the heart of God, and answers to himself the question just asked, in accordance with the mind of God. גּוּר and שׁכן which are usually distinguished from each other like παροικεῖν and κατοικεῖν in Hellenistic Greek, are alike in meaning in this instance. It is not a merely temporary גּוּר (Psalms 61:5), but for ever, that is intended. The only difference between the two interchangeable notions is this, the one denotes the finding of an abiding place of rest starting from the idea of a wandering life, the other the possession of an abiding place of rest starting from the idea of settled family life.
(Note: In the Arabic jâm ‛lllh is “one under the protection of God, dwelling as it were in the fortress of God” vid., Fleischer's Samachschari, S. 1, Anm. 1.)
The holy tabernacle and the holy mountain are here thought of in their spiritual character as the places of the divine presence and of the church of God assembled round the symbol of it; and accordingly the sojourning and dwelling there is not to be understood literally, but in a spiritual sense. This spiritual depth of view, first of all with local limitations, is also to be found in Psalms 27:4-5; Psalms 61:5. This is present even where the idea of earnestness and regularity in attending the sanctuary rises in intensity to that of constantly dwelling therein, Psalms 65:5; Psalms 84:4-5; while elsewhere, as in Psalms 24:3, the outward materiality of the Old Testament is not exceeded. Thus we see the idea of the sanctuary at one time contracting itself within the Old Testament limits, and at another expanding more in accordance with the spirit of the New Testament; since in this matter, as in the matter of sacrifice, the spirit of the New Testament already shows signs of life, and works powerfully through its cosmical veil, without that veil being as yet rent. The answer to the question, so like the spirit of the New Testament in its intention, is also itself no less New Testament in its character: Not every one who saith Lord, Lord, but they who do the will of God, shall enjoy the rights of friendship with Him. But His will concerns the very substance of the Law, viz., our duties towards all men, and the inward state of the heart towards God.
In the expression הולך תמים (here and in Proverbs 28:18), תמים is either a closer definition of the subject: one walking as an upright man, like הולך רכיל one going about as a slanderer, cf. היּשׂר הולך Micah 2:7 “the upright as one walking;” or it is an accusative of the object, as in הולך צדקות Isaiah 33:15 : one who walks uprightness, i.e., one who makes uprightness his way, his mode of action; since תמים may mean integrum = integritas , and this is strongly favoured by הלכים בּתמים , which is used interchangeably with it in Psalms 84:12 (those who walk in uprightness). Instead of עשׂה צדקה we have the poetical form of expression פּעל צדק . The characterising of the outward walk and action is followed in Psalms 15:2 by the characterising of the inward nature: speaking truth in his heart, not: with his heart (not merely with his mouth); for in the phrase אמר בּלב , בּ is always the Beth of the place, not of the instrument-the meaning therefore is: it is not falsehood and deceit that he thinks and plans inwardly, but truth (Hitz.). We have three characteristics here: a spotless walk, conduct ordered according to God's will, and a truth-loving mode of thought.
The distich which contains the question and that containing the general answer are now followed by three tristichs, which work the answer out in detail. The description is continued in independent clauses, which, however, have logically the value of relative clauses. The perff . have the signification of abstract presents, for they are the expression of tried qualities, of the habitual mode of action, of that which the man, who is the subject of the question, never did and what consequently it is not his wont to do. רגל means to go about, whether in order to spie out (which is its usual meaning), or to gossip and slander (here, and the Piel in 2 Samuel 19:28; cf. רכל , רכיל ). Instead בּלשׁנו we have על־לּשׁנו (with Dag . in the second ל , in order that it may be read with emphasis and not slurred over),
(Note: Vid., the rule for this orthophonic Dag . in the Luther . Zeitschrift , 1863, S. 413.)
because a word lies upon the tongue ere it is uttered, the speaker brings it up as it were from within on to his tongue or lips, Psalms 16:4; Psalms 50:16; Ezekiel 36:3. The assonance of לרעהוּ רעה is well conceived. To do evil to him who is bound to us by the ties of kindred and friendship, is a sin which will bring its own punishment. קרוב is also the parallel word to רע in Exodus 32:27. Both are here intended to refer not merely to persons of the same nation; for whatever is sinful in itself and under any circumstances whatever, is also sinful in relation to every man according to the morality of the Old Testament. The assertion of Hupfeld and others that נשׂא in conjunction with חרפּה means efferre = effari , is opposed by its combination with על and its use elsewhere in the phrase נשׁא חרפה “to bear reproach” (Psalms 69:8). It means (since נשׁא is just as much tollere as ferre ) to bring reproach on any one, or load any one with reproach. Reproach is a burden which is more easily put on than cast off; au dacter calumniare, semper aliquid haeret .