From the early Church Fathers to now.
3 Patristic · 3 Jewish · 1 Catholic
“For to thee will I pray: O Lord, in the morning thou shalt hear my voice.”
“It is true that evil is not from God, as is the opinion of some who say that evil has a substantial reality. For from the mouth of the Most High, the one willing there only be good, good and evil do not go forth.”
“"The malignant man shall not dwell near You:" [Psalm 5:4] that is, he shall not so see, as to cleave to You.”
“"For You are not a God who hast pleasure in iniquity. The malignant man shall not dwell near You, nor shall the unrighteous abide before Your eyes. You have hated all that work iniquity, You will destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate" [Psalm 5:4-6]. Iniquity, malignity, lying, homicide, craft, and all the like, are the night of which we speak: on the passing away of which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see: "For," he says, "You are not a God who hast pleasure in iniquity." For if He were a God who had pleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning, that is, when the night of iniquity is over.”
“in the morning You shall hearken to my voice In the morning, I call out to You about them, because it is a time of judgment for the wicked, as it is stated (below 101:8): “Morning by morning will I destroy all the wicked of the land”; (Isa: 33:2), “Be their arm every morning”; (ibid. 28:19), “for every morning it shall pass.” in the morning I shall arrange to You my prayer concerning this. [The word]: אערך is an expression of arrangement (מערכה). Menachem (p. 138) classifies it in this manner. and I shall look forward that You execute justice upon them.”
“Ad-nai [at daybreak] (ה' - Ad-nai): The meaning of at daybreak (boker) is every morning (kol boker). Similar to (Lamentations 3:23): "[they are] new every morning" (chadashim la-b'karim). And [regarding] the verb I plead before You (אֶעֱרָךְ־לְךָ - e’eroch lecha, lit. "I will arrange/set in order for You"): The object is missing/lacking (chaser). It is as if he said, "I will arrange/set in order my prayer (tefillati) before You," as I explained previously [cf. Ibn Ezra on Psalms 3:8]. For the power/concept of nouns is [implicit] in verbs. [Like] "And He blessed (u-varekh), and I cannot reverse it" (Numbers 23:20) - [implying He bestowed a] blessing (berakhah). And similarly, "In the multitude of counselors, [counsel] is established ([etzah] takum)" [cf. (Proverbs 15:22)]. [These examples use] future/imperfect verbs. It is as if it were written above [in v. 3]: "For unto You I will pray my prayer." And the phrase before You (lecha) [associated] with "at daybreak I plead before You" (boker e'eroch lecha) pulls itself [forward] and another [word] with it [applying also to the next verb]. Similar [is the construction in (Proverbs 21:14)]: "[A gift in secret] pacifies anger (yechapeh af)" [where the action implicitly affects the anger]. And behold, it [the meaning here] is: "and I wait for You" (ve-atzappeh lecha).”
“O Lord, in the morning shalt Thou hear my voice: – for in the morning is the time for prayer, before a man engages himself in the business of the world. In the morning will I order unto Thee – my prayer and will keep watch: – and I will wait for Thee to grant me my request and petition.”
“Here two things should be noted. First, that the wicked are excluded from these things. Second, that they are led into the evils of punishment, at "You hate all," etc. Concerning the first, he speaks of God as of a man who loves some and hates others. Here there can be a threefold degree: because the sin of one sinner pleases someone, the person of one sinning pleases another, and for yet another, neither pleases; but nevertheless one willingly and without indignation looks upon him. But this is not so with God, because sin does not please God, nor does he regard the familiarity of the sinner. Likewise, he disdains to look upon him. And therefore he says, as to the first, "I will see that you are not a God who wills iniquity," that is, it does not please you. As to the second, he says: "Nor shall the malicious dwell beside you," that is, you do not hold him in your familiarity: Ps. 100: "He shall not dwell in the midst of my house," etc. Likewise, Ps. 25: "I have hated the assembly of the malicious." As to the third, he says, "Nor shall the unjust," that is, sinners, "remain before your eyes," namely the eyes of approval: Hab. 1: "Your eyes are pure, and you cannot look upon iniquity."”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.