Psalms 19:9

Psa 19:9 The fear of the LORD [is] clean, enduring for ever: the judgments of the LORD [are] true [and] righteous altogether.

Ver. 9. The fear of the Lord is clean] That is, the doctrine which teacheth the true fear of God is such as cleanseth the conscience, ferreteth out corruption, sanctifieth the whole man, Joh 17:17; Joh 15:3 Act 20:32; Act 26:18.

Enduring for ever] "For ever, O Lord, thy word is established in heaven." Psa 119:89. Heaven and earth shall pass, but not one jot or tittle of the law; not one hair of that sacred head shall fall to the ground, Mat 5:18; should all the powers on earth make war against the very paper of the Scriptures, they cannot possibly destroy it. What God hath written he hath written, and it shall stand inviolable to the world’s end. Antiochus, Epiphanes, Dioclesian, and other tyrants have attempted to burn up all Bibles, but could never effect it. Other laws and religions are antiquated and altered, as all histories testify; not so this.

The judgments of the Lord are true] Heb. truth, as coming from a God of truth, and without iniquity, just and righteous is he, Deu 32:4. All his sayings are faithful, and therefore worthy of all acceptation, 1Ti 1:15. The Eternity of Israel cannot lie, 1Sa 15:29. He will not suffer his faithfulness to fail, nor alter the thing that is gone out of his mouth, Psa 89:33-34. Mονιμον η αληθεια, saith Plato; truth is lasting, and γλυκεια η αληθεια, , Truth is sweet, said Mercury’s priests when they ate their figs. Divine truths should be so to us in a special manner. And as Cyprian, in any great doubt or difficulty, would call to Paulus Concordiensis (who was his notary), for Tertullian’s works, saying, Da magistrum, Reach hither my master; so should we call for the Bible, and therehence fetch satisfaction and settlement, as holding it infallible.

And righteous altogether] Not one of them to be found fault with; but all of them every way complete and absolute. Iustificata sunt simul, so some render it, they are altogether justified. What a high esteem the Jews at this day have of the law hath been elsewhere noted; while they carry it usually about their synagogues at the end of their service in procession, with many ornaments of crowns and sceptres; the children kissing it as it passeth by them. To their disciples they prescribe, not to write any letter of the law without a copy, no line of it without a rule, no parchment but made of the skin of a clean beast, no word must be written in a different colour. No man might carry it behind him, but lay it next to his heart in his travel; nor read it, but in a clean place; nor sell it, though the copy were moth eaten, and himself half famished (Schicard. de iure Reg. Heb.). The last day of the feast of tabernacles they call Shimchah Torah, the rejoining at the law. They have chosen also, then, two, that are called sponsi legis; one of which is to read the end of it, called Chathan Torah, the bridegroom of the law ended; the other Chathan Bereshith, because he presently beginneth it again; these are to express joy (Leo Modena of Jewish Rites).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_19:9

The fear of the Lord is clean, enduring forever.

The Word of God enduring forever

We are to consider the abiding and habitual effect of the Word of God upon believing hearts. And this effect is expressed in this phrase, the fear of the Lord. Note what is said of it.

I. It is clean--its purity. It is so, because it is the only true and sound basis of a due social regard to man, and the only valid bond of union, whether domestic, private, or public. Every believer ought to bear witness to the cleansing, purifying power of the fear of the Lord.

II. Its perpetuity--enduring forever. This tells of the effect of the principle rather than of the principle itself, though this latter is not to be omitted. But in its effects it is consistent, unswerving, abiding, all-powerful. It enters into the man, and goes with him wherever he goes. He cannot and would not shake it off. And its effects are eternal, they can never pass away. And all may possess it, through Christ. It shall be for your peace here and happiness hereafter. (Thomas Dale, M. A.)

The judgments of the Lord are true and righteous altogether.

The Word of God altogether true and righteous

I. Consider these judgments as matters of fact. Take--

1. The expulsion of our first parents from Eden. None can understand why God created man capable of falling, and foreknowing that he would fall. But this does not say that God made him on purpose that he should fall. This would be to assume that we know all Gods purpose in creating man, which we do not. We cannot reconcile the supremacy of God and the free agency of man. It is of no use to attempt to be wise above what is written, but our duty is to take man as he is--capable of understanding and obeying Gods command, which Adam unquestionably was. There was in him no moral difficulty as in us, since the imagination of his heart was not, as ours, evil continually. We must deplore the instability of the man, bat we cannot on that account take exception to the judgments of the Lord. And the transmission to offspring of the properties of the parent--this law had been ordained before this fatal event, and what right have we to think that He who made all things very good should remodel or reverse His laws in consequence of that event? Hence, although in Adam all die, was it unrighteous in God to act in accordance with His own previously established law? Adam himself caused, of his own choice, that it should work ill to him and his. But are we to blame God for that?

2. The judgment upon Cain. Surely this was far less than he deserved. And the gate of mercy and of grace was not closed upon him.

3. The deluge, the overthrow of Jerusalem, and many others. In reference to each of these we might prove it to be altogether righteous. For by righteous we understand perfect consistency with previous revelations given by God--with the laws enacted and bearing on each case, and with the penalties threatened by God and consciously incurred by man. And when men object to these judgments they do not attempt to justify the conduct of the sinner, but only to condemn the law under which, and the Judge by whom, he was condemned. They affirm that God is without compassion for human frailty, and without consideration for human folly.

II. As matters of faith--they are altogether true. Necessarily, many of the judgments of God are matters of faith. For the interpositions of God, though sometimes seen in the crisis and agony of nations, are, in the case of individuals, scarcely, if at all, discernible.

III. In their bearing upon ourselves. As we cannot impeach Gods righteousness in His judgments in the past, can we, in what we expect in the future, doubt His truth? Meantime the victory that overcometh the world is this, even our faith. (Thomas Dale, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 19:9. The fear of the Lord — True religion and godliness, prescribed in the word, reigning in the heart and practised in the life; or rather, that word or law itself is intended, and called the fear of the Lord, because it is both the rule and cause of that fear, or of true religion; is clean — Sincere, not adulterated with any mixture of vanity, falsehood, or vice; not countenancing or allowing any sin or impurity of any kind, and preservative of the purity and holiness of the soul; enduring for ever — Constant and unchangeable, the same for substance in all ages. Which is most true, both of the moral law and of the doctrine of God’s grace and mercy to sinful and miserable man, which two are the principal parts of that law of which he here speaks. For as to the difference between the Old Testament and the New, that lies only in circumstantial and ritual things, which are not here intended. And that alteration also was foretold in the Old Testament, and consequently the accomplishment of it did not destroy, but confirm, the certainty and constancy of God’s word. This also is opposed to human laws, in which there are, and ought to be, manifold changes, according to the difference of times, and people, and circumstances. The judgments of the Lord — His laws, frequently called his judgments, because they are the declarations of his righteous will; and, as it were, his judicial sentence, by which he expects that men should govern themselves, and by which he will judge them at the last day; are true — Grounded on the most sacred and unquestionable truths; and righteous altogether — Without the smallest exception; not like those of men, often wrong and unrighteous, but perfectly and constantly equitable, just, and holy.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10. (Psa 19:9). The fear of Jehovah is clean, standing for ever; the judgments of Jehovah are truth, they are righteous altogether. As the fear of Jehovah, in its proper sense, would here be out of place, and as the law was designed to teach men how to fear the Lord (Deu 17:19), the phrase may here be understood as a description of the law viewed in reference to this peculiar purpose, the fear of the Lord being put for that which leads or teaches men to fear him, a sense which the expression is supposed to have in several other places. See Psa 34:12 (11), Proverbs 29, Pro 2:5; Pro 15:33.—Standing for ever, of perpetual obligation. Even Christ came not to destroy, but to fulfil. See Mat 5:17-18. With the form of expression here compare Psa 33:11; Psa 112:3.—Judgments are properly judicial decisions, but are here put, as in Psa 18:23 (22), for all God's requisitions. They are truth (itself) may be a strong expression, meaning they are perfectly and absolutely true; but as this would make the last clause little more than a tautology, the first phrase may be understood to mean that they are really that which they purport and claim to be, and therefore must be righteous altogether, i. e. all, without exception, righteous, which is tantamount, in fact, though not in form, to wholly or completely righteous.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

So that all man’s inventions and intentions are lies.

Everyone without exception.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 9. The fear of the Lord] יראה yirah, from ירא yara, to fear, to venerate; often put for the whole of Divine worship. The reverence we owe to the Supreme Being.

Is clean] טהורה tehorah, from טהר tahar, to be pure, clean; not differing much from ברה barah, (see above,) to be clean and bright as the heavens; as purified SILVER. Its object is to purge away all defilement, to make a spotless character.

Enduring for ever] עומדת לעד omedeth laad, standing up to PERPETUITY. The fear that prevents us from offending God, that causes us to reverence him, and is the beginning as it is the safeguard of wisdom, must be carried all through life. No soul is safe for a moment without it. It prevents departure from God, and keeps that clean which God has purified. This is ITS use.

The judgments of the Lord] משפטים mishpatim, from שפת shaphat, he judged, regulated, disposed, All God's regulations, all his decisions; what he has pronounced to be right and proper.

Are true] אמת emeth, truth, from אם am, to support, confirm, make stable, and certain. This is the character of God's judgments. They shall all stand. All dispensations in providence and grace confirm them; they are certain, and have a fixed character.

And righteous altogether.] They are not only according to truth; but they are righteous, צדקו tsadeku, they give to all their due. They show what belongs to God, to man, and to ourselves. And hence the word altogether, יחדו yachdav, equally, is added; or truth and righteousness united.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. The fear of Jehovah is clean. By the fear of God we are here to understand the way in which God is to be served; and therefore it is taken in an active sense for the doctrine which prescribes to us the manner in which we ought to fear God. The way in which men generally manifest their fear of God, is by inventing false religions and a vitiated worship; in doing which they only so much the more provoke his wrath. David, therefore, here indirectly condemns these corrupt inventions, about which men torment themselves in vain, “Apres lesquelles les hommes se tourmentent en vain.” — Fr.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) The fear of the Lord.—Here plainly not a moral quality of the individual, but, as in Pro_15:33 (comp. Deu_17:19), religion, the service demanded by the Law, which, being “pure and undented,” endures, while the false systems of idolatrous nations perish. Based on the eternal principle of right, the judgments of God, it is eternal as they are.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. The fear of the Lord] Another synonym for the ‘law,’ inasmuch as its aim and object is to implant the fear of God in men’s hearts. (Deu_4:10). It is clean or pure (Psa_12:6), in contrast to the immoralities of heathenism. It is like Jehovah Himself (Hab_1:13), and like Him, it stands fast for ever (Psa_102:26); for “righteousness is immortal” (Wis_1:15).

The judgments] Decisions, ordinances. These are truth (Joh_17:17); one and all they are in accordance with the standard of absolute justice (Deu_4:8).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

More to be desired are they than gold,.... This refers to all the truths in the word of God; to all the doctrines of the Gospel; which, by good men, are more desirable, and by them more prized and valued, than all worldly riches and treasure;

yea, than much fine gold: more than gold, and the best of gold, and a great deal of it, than thousands of gold and silver; see Psa 119:72, Pro 8:10;

sweeter also than honey, and the honeycomb; or "the dropping of the honeycombs" (h), which is the purest and sweetest of the honey; and what honey is to the natural taste of men, that is the Gospel, and the truths of it, to the spiritual taste of believers, Psa 119:103; and when the presence of Christ is enjoyed, his love is shed abroad, and the blessings of his grace are partook of, the ordinances of the Gospel are very delightful, Sol 2:3; eloquence, and eloquent orators, are sometimes described by mellifluous words; or by their expressions being like honey, and sweeter than that (i).

(h) "stillatione favorum", Vatablus, Rivetus, Cocceius; so Ainsworth. (i) , Homer. Iliad. 1. v. 249.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The fear of the Lord - The word rendered fear in this place - יראה yir'âh - means properly fear, terror, Jon 1:10; then, reverence, or holy fear, Psa 2:11; Psa 5:7; and hence, reverence toward God, piety, religion - in which sense it is often used. Compare Pro 1:7; Job 28:28; Isa 11:2. Hence, by metonymy, it means the precepts of piety or religion. It is used evidently in this sense here, as referring to revelation, or to revealed truth, in the sense that it promotes proper reverence for God, or secures a proper regard for his name and worship.

Is clean - The word used here - טהור ṭâhôr - means properly clear, pure, in a physical sense, as opposed to filthy, soiled; then, in a ceremonial sense, as opposed to that which is profane or common Lev 13:17, and then, in a moral sense, as a clean heart, etc., Psa 12:6; Psa 51:10. It is also applied to pure gold, Exo 25:11. The sense here is, that there is nothing in it that tends to corrupt the morals, or defile the soul. Everything connected with it is of a pure or holy tendency, adapted to cleanse the soul and to make it holy.

Enduring for ever - Standing to all eternity. Not temporary; not decaying; not destined to pass away. It stands firm now, and it will stand firm for ever. That is, the law of God, considered as adapted to make the heart holy and pure, is eternal. What it is now it will always be. What its teaching is now it will continue to be forever.

The judgments of the Lord - The word here rendered judgments refers also to the revealed truth of God, with the idea that that has been judged or determined by him to be right and to be best. It is the result of the divine adjudication as to what is true, and what is best for man. The word is often used in this sense. Compare Exo 21:1; Lev 18:5; Lev 26:43; compare Psa 9:7, Psa 9:16; Psa 10:5.

Are true - Margin, truth. So the Hebrew. That is, they accord entirely with the truth, or are a correct representation of the reality of things. They are not arbitrary, but are in accordance with what is right. This supposes that there is such a thing as truth in itself, and the divine law conforms to that; not that God determines a thing by mere will, and that it is, therefore, right. God is infinitely perfect, and what he does will be always right, for that is in, accordance with his nature; but still his judgments are right, not because he makes that to be right which is determined by his will, but because his will is always in accordance with what is right.

And righteous altogether - That is, they are, without exception, just; or, they are altogether or wholly righteous. There is no one of them which is not just and proper. All that God determines, whether in giving or in executing his laws - all in his requirements, and all in the administration of his government - is always and wholly righteous. It is precisely what it should be in the case, and is, therefore, worthy of universal confidence.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The fear of the Lord; by which he understands not the grace of God’s fear, as this phrase is commonly taken; nor the whole worship of God, as it is taken Psa 34:9,11; Mt 15:9; but the law and word of God, which is the only thing that is here commended, and which is meant by all the other parallel titles of his testimony, and statutes, and commandments, and judgments, and consequently by this of his fear, which is as it were hemmed in within them. And this may well be so called by a usual metonymy, because it is both the object, and the rule, and the cause of this grace of holy fear, as God himself is called fear for the like reason, Gen 31:53, and in the Hebrew, Psa 76:1. Clean, i.e. sincere, not adulterated with any mixture of vanity, or falsehood, or vice; not requiring nor allowing any uncleanness or wickedness, as the religion of the Gentiles did.

Enduring for ever; constant and unchangeable, the same for substance in all the ages of the church and the world: which is most true, both of the moral law, and of the doctrine of God’s grace and mercy to sinful and miserable man; which two are the principal parts of that law, of which he here speaks, as is evident from the whole context. For as for the difference between the Old and the New Testament, that lies only in circumstantial, and ceremonial, or ritual things, which are not here intended; and that alteration also was foretold in the Old Testament, and consequently the accomplishment of it did not destroy, but confirm, the certainty and constancy of God’s word. This also is opposed to human laws, wherein there are and ought to be manifold changes, according to the difference of times, and people, and circumstances.

The judgments of the Lord, i.e. God’s laws, frequently called his judgments, because they are the declarations of his righteous will, and as it were his legal or judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 9. The fear of the Lord is clean. The doctrine of truth is here described by its spiritual effect, viz., inward piety, or the fear of the Lord; this is clean in itself, and cleanses out the love of sin, sanctifying the heart in which it reigns. Mr. Godly fear is never satisfied till every street, lane, and alley, yea, and every house and every corner of the town of Man soul is clean rid of the Diablolonians who lurk therein.

Enduring for ever. Filth brings decay, but cleanness is the great foe of corruption. The grace of God in the heart being a pure principle, is also an abiding and incorruptible principle, which may be crushed for a time, but cannot be utterly destroyed. Both in the Word and in the heart, when the Lord writes, he says with Pilate, "What I have written, I have written; "he will make no erasures himself, much less suffer others to do so. The revealed will of God is never changed; even Jesus came not to destroy but to fulfil, and even the ceremonial law was only changed as to its shadow, the substance intended by it is eternal. When the governments of nations are shaken with revolution, and ancient constitutions are being repealed, it is comforting to know that the throne of God is unshaken, and his law unaltered.

The judgments of the Lord are true and righteous altogether; jointly and severally the words of the Lord are true; that which is good in detail is excellent in the mass; no exception may be taken to a single clause separately, or to the book as a whole. God's judgments, all of them together, or each of them apart, are manifestly just, and need no laborious excuses to justify them. The judicial decisions of Jehovah, as revealed in the law, or illustrated in the history of his providence, are truth itself, and commend themselves to every truthful mind; not only is their power invincible, but their justice is unimpeachable.

Ver. 9. The purity and permanence of true religion, and the truth and justice of the principles upon which it is founded.

Psalms 19:10*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

9. The fear of the Lord—We must accept this as another title of “the law,” Psa_19:8, by metonomy of the effect, that is, taking the effect, “fear,” for the cause, “law,” because it is the office of the latter to create fear, or reverence, in the mind, as Deu_17:19. יראת, (yeerath,) translated “fear,” seems to take the signification of instruction, doctrine, from its verbal root ירה, (yahrah,) which in Hippil has the sense of to instruct, teach. From the same root comes תורה, law. The connexion— the parallel word “judgments” in the next line—and the predicates pure and enduring forever—require the sense we have given.

Clean—Pure, unmixed. The word is often applied to the purity of metals. Exo_25:11; Exo_25:17, Psa_12:6; the purity of water, etc., Eze_36:25. There is no alloy of error in God’s word.

Enduring for ever—For the reason just given—its purity—it will never change or pass away. Unlike human laws, which often contain mixtures of good and evil, the divine law is essential holiness, justice, and love; the living word, which abideth for ever.

Judgments—So called because God’s laws are the rule and measure of his judicial decisions on moral conduct.

Are true—Truth, faithfulness, the abstract for the concrete.

Altogether—Wholly and harmoniously. Whether viewed separately or as a collective body, the divine laws are perfect in themselves and in their harmony. The poetic measure of Psa_19:7-9 is very regular. Each verse is of two lines, each line having five words, making ten words in each verse, the number of commandments in the decalogue.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The fear of the Lord is clean, enduring for ever. Hengstenberg explains "the fear of the Lord" in this place as "the instruction afforded by God for fearing him." And certainly, unless we adopt some such explanation, we shall find it difficult to account for the intrusion of the clause into its present position. The Law, the testimony, the statutes (or precepts), the commandment (vers. 7, 8), and the judgments (ver. 9), are external to man, objective; the fear of the Lord. as commonly understood, is internal, subjective, a "settled habit of his soul." It is not a thing of the same kind with the other five nominatives, and appears out of place among them. Hence it seems best, with Professor Alexander, to adopt Hengstenberg"s explanation. The Law, viewed as teaching the fear of God, is undoubtedly "clean i.e. pure, perfect and "endures for ever," or is of perpetual obligation. The judgments of the Lord are true and righteous altogether . In "judgments" we have another of the recognized synonyms for the entire Law, (Psa_119:7, Psa_119:13, Psa_119:43, Psa_119:52, Psa_119:62) which is from first to last "exceeding righteous and true". (Psa_119:138, Prayer-book Version)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The fear - The law and word of God, because it is both the object and the rule, and the cause of holy fear. Clean - Sincere, not adulterated with any mixture. Constant and unchangeable, the same for substance in all ages. Judgments - God's laws are frequently called his judgments, because they are the declarations of his righteous will, and as it were his judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

fear of the Lord

The "fear of the Lord," a phrase of the O.T. piety, meaning reverential trust, with hatred of evil.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

altogether right

"completely right"

They are of greater value than gold ... they are sweeter than honey

Yahweh's decrees are spoken of as if they could be bought and tasted. AT: "If you could buy them, they would be of greater value than gold ... if you could taste them, they would be sweeter than honey" (See: Metaphor)

even more than much fine gold

The word "valuable" is understood from the previous phrase and can be repeated. AT: "even more valuable than a lot of fine gold" (See: Ellipsis)

fine gold

"pure gold" or "expensive gold"

translationWords

fear

pure

eternity

righteous

decree

true

gold

honey

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

clear Shining.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

The treasures of the Lord: – We should have interpreted פקודי as “commandments” in accordance with its Targum, only that he speaks afterwards of the commandment of the Lord; so we interpret פקודי here on the analogy of “And the food shall be for a store (פקדון)” (Gen. 41:36), where the meaning is that of treasuring and depositing. They are the things about which reason teaches. He says of them also that they

are right: – There is in them no perversion nor crookedness, for if they were not so reason would not be teaching concerning them. And for this cause they

rejoice the heart: – for the wise man rejoices over his understanding; and when it gains control over the body and leads it in the ways of understanding there is no joy in the world like that joy, which is the joy of the soul. For this reason he says rejoicing the heart, and does not say rejoicing “man,” for man rejoices in the lusts of the world; but the understanding – that is, the heart – rejoices only in the ways of understanding. And so it says (Ps. cxix. iii): “For they are the rejoicing of my heart.” And he says:

The commandment of the Lord is pure: – Every single commandment wherever it is is pure and bright without any alloy: and it

enlightens the eyes: – because people who are without the commandments walk in darkness, for the commandments give light to the heart and are the steps by which to ascend to the great Glory.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.