In the morning I will stand before thee, and will see: because thou art not a God that willest iniquity.
Ibn Ezra
For (כִּי - Ki): The reason (ta'am) [for expecting Ad-nai's help] is that it is Your nature (lecha) to do good; You do not desire wickedness (ha-resha lo tachpotz). [This follows logically] because he mentioned "My King" [in verse 3 - a just king does not tolerate wickedness]. Evil cannot abide with You (לֹא יְגֻרְךָ רָע - lo yegurkha ra): [The verb yegur means] "dwell with You" (yagur imakh). Similar [usage implying close association/dwelling is found in (Job 31:18)]: "[For from my youth] he grew up with me (gedelani) like a father, ... [I] guided her [the widow] (gedel immi)." And ra (רָע - evil) refers to an evil person (adam), not an abstract noun (shem davar - 'a word for a thing' [i.e., evilness]). The proof (ve-ha-ed) is [from the next verse, v. 6]: "The boastful (holelim)/scoffers (mal'igim) shall not stand before Your eyes." [These terms clearly refer to people]. [The phrase "shall not stand before Your eyes"] is according to the manner/custom of the people of the land (ke-mishpat anshei aretz).
Hebrew and Aramaic words are the commentator’s citations of the sacred text; the English translation that follows each is the translator’s.
Imported from an open dataset — not yet checked against the printed edition.