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Selected Verse: Psalms 101:1 - King James

Verse	Translation	Text
Ps 101:1	King James	A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.

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Notes on the Bible, by Albert Barnes, [1834]
I will sing of mercy and judgment - That is, In the psalm which he was about to compose, he would make these the burden of his song; he would, in fact, by stating his views as to the regulation of his own conduct, commend these virtues - mercy and justice - to mankind, and celebrate their value. He who himself "adopts" the principles of mercy, kindness, truth, and justice, as his own guide, commends these virtues to mankind in the best way possible. No language can do it effectually, unless a man practices these virtues himself. Unto thee, O Lord, will I sing - As commending and approving these things; as having put it into my heart to practice them; as displaying them in thine own higher administration: for a father of a family, or a magistrate, is but the representative of God.

Notes on the Bible, by Albert Barnes, [1834]

I will sing of mercy and judgment - That is, In the psalm which he was about to compose, he would make these the burden of his song; he would, in fact, by stating his views as to the regulation of his own conduct, commend these virtues - mercy and justice - to mankind, and celebrate their value. He who himself "adopts" the principles of mercy, kindness, truth, and justice, as his own guide, commends these virtues to mankind in the best way possible. No language can do it effectually, unless a man practices these virtues himself.

Unto thee, O Lord, will I sing - As commending and approving these things; as having put it into my heart to practice them; as displaying them in thine own higher administration: for a father of a family, or a magistrate, is but the representative of God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
This is the "prince's Psalm," (Note: Eyring, in his Vita of Ernest the Pious Duke of Saxe-Gotha, v. 1601, d. 1675, relates that he sent an unfaithful minister a copy of the 101st Psalm, and that it became a proverb in the country, when an official had done anything wrong: He will certainty soon receive the prince's Psalm to read.) or as it is inscribed in Luther's version, "David's mirror of a monarch." Can there be any more appropriate motto for it than what is said of Jahve's government in Psa 99:4? In respect of this passage of Psa 99:1-9, to which Psa 100:1-5 is the finale, Psa 101:1-8 seems to be appended as an echo out of the heart of David. The appropriateness of the words לדוד מזמור (the position of the words is as in Psa 24:1-10; 40; 109:1-110:7; 139) is corroborated by the form and contents. Probably the great historical work from which the chronicler has taken excerpts furnished the post-exilic collector with a further gleaning of Davidic songs, or at least songs that were ascribed to David. The Psalm before us belongs to the time during which the Ark was in the house of Obed-Edom, where David had left it behind through terror at the misfortune of Uzzah. David said at that time: "How shall the Ark of Jahve come to me (the unholy one)?" Sa2 6:8. He did not venture to bring the Ark of the Fearful and Holy One within the range of his own house. In our Psalm, however, he gives utterance to his determination as king to give earnest heed to the sanctity of his walk, of his rule, and of his house; and this resolve he brings before Jahve as a vow, to whom, in regard to the rich blessing which the Ark of God diffuses around it (Sa2 6:11.), he longingly sighs: "When wilt Thou come to me?!" This contemporaneous reference has been recognised by Hammond and Venema. From the fact that Jahve comes to David, Jerusalem becomes "the city of Jahve," Psa 101:8; and to defend the holiness of this the city of His habitation in all faithfulness, and with all his might, is the thing to which David here pledges himself. The contents of the first verse refer not merely to the Psalm that follows as an announcement of its theme, but to David's whole life: graciousness and right, the self-manifestations united ideally and, for the king who governs His people, typically in Jahve, shall be the subject of his song. Jahve, the primal source of graciousness and of right, it shall be, to whom he consecrates his poetic talent, as also his playing upon the harp. חסד is condescension which flows from the principle of free love, and משׁפּט legality which binds itself impartially and uncapriciously to the rule (norm) of that which is right and good. They are two modes of conduct, mutually tempering each other, which God requires of every man (Mic 6:8, cf. Mat 23:23 : τὴν κρίσιν καὶ τὸν ἔλεον), and more especially of a king. Further, he has resolved to give heed, thoughtfully and with an endeavour to pursue it (השׂכּיל בּ as in Dan 9:13), unto the way of that which is perfect, i.e., blameless. What is further said might now be rendered as a relative clause: when Thou comest to me. But not until then?! Hitzig renders it differently: I will take up the lot of the just when it comes to me, i.e., as often as it is brought to my knowledge. But if this had been the meaning, בּדבר would have been said instead of בּדרך (Exo 18:16, Exo 18:19; Sa2 19:12 [11]); for, according to both its parts, the expression דוך תמים is an ethical notion, and is therefore not used in a different sense from that in Psa 101:6. Moreover, the relative use of the interrogative מתי in Hebrew cannot be supported, with the exception, perhaps, of Pro 23:35. Athanasius correctly interprets: ποθῶ σου τὴν παρουσίαν, ὦ δέσποτα, ἱμείρομαί σου τῆς ἐπιφανείας, ἀλλὰ δὸς τὸ ποθούμενον. It is a question of strong yearning: when wilt Thou come to me? is the time near at hand when Thou wilt erect Thy throne near to me? If his longing should be fulfilled, David is resolved to, and will then, behave himself as he further sets forth in the vows he makes. He pledges himself to walk within his house, i.e., his palace, in the innocence or simplicity of his heart (Psa 78:72; Pro 20:7), without allowing himself to be led away from this frame of mind which has become his through grace. He will not set before his eyes, viz., as a proposition or purpose (Deu 15:9; Exo 10:10; Sa1 29:10, lxx), any morally worthless or vile matter whatsoever (Psa 41:8, cf. concerning בליּעל, Psa 18:5). The commission of excesses he hates: עשׂה is infin. constr. instead of עשׂות as in Gen 31:28; Gen 50:20; Pro 21:3, cf. ראה Gen 48:11, שׁתו Pro 31:4. סטים (like שׂטים in Hos 5:2), as the object of עשׂה, has not a personal (Kimchi, Ewald) signification (cf. on the other hand Psa 40:5), but material signification: (facta) declinantia (like זדים, Psa 19:13, insolentia; הבלים, Zac 11:7, vincientia); all temptations and incitements of this sort he shakes off from himself, so that nothing of the kind cleaves to him. The confessions in Psa 101:4 refer to his own inward nature: לב עקּשׁ (not עקּשׁ־לב, Pro 17:20), a false heart that is not faithful in its intentions either to God or to men, shall remain far from him; wickedness (רע as in Psa 36:5) he does not wish to know, i.e., does not wish to foster and nurture within him. Whoso secretly slanders his neighbour, him will he destroy; it will therefore be so little possible for any to curry favour with him by uncharitable perfidious tale-bearing, of the wiliness of which David himself had had abundant experience in his relation to Saul, that it will rather call forth his anger upon him (Pro 30:10). Instead of the regularly pointed מלושׁני the Ker reads מלשׁני, melŏshnı̂, a Poel (לשׁן linguâ petere, like עין oculo petere, elsewhere הלשׁין, Pro 30:10) with ŏ instead of ō (vid., on Psa 109:10; Psa 62:4) and with Chirek compaginis (vid., on Psa 113:1-9). The "lofty of eyes," i.e., supercilious, haughty, and the "broad of heart," i.e., boastful, puffed up, self-conceited (Pro 28:25, cf. Psa 21:4), him he cannot endure (אוּכל, properly fut. Hoph., I am incapable of, viz., לשׂאת, which is to be supplied as in Isa 1:13, after Pro 30:21; Jer 44:22). (Note: In both instances the Masora writes אותו (plene), but the Talmud, B. Erachin 15b, had אתו before it when it says: "Of the slanderer God says: I and he cannot dwell together in the world, I cannot bear it any longer with him (אתּו).") On the other hand, his eyes rest upon the faithful of the land, with the view, viz., of drawing them into his vicinity. Whoso walks in the way of uprightness, he shall serve him (שׁרת, θεραπεύειν, akin to עבד, δουλεύειν). He who practises deceit shall not stay within his house; he who speaks lies shall have no continuance (יכּון is more than equivalent to נכון) before (under) his eyes. Every morning (לבּקרים as in Psa 73:14; Isa 33:2; Lam 3:23, and לבקרים, Job 7:18), when Jahve shall have taken up His abode in Jerusalem, will he destroy all evil-doers (רשׁעי as in Psa 119:119), i.e., incorrigibly wicked ones, wherever he may meet them upon the earth, in order that all workers of evil may be rooted out of the royal city, which is now become the city of Jahve.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

This is the "prince's Psalm,"

(Note: Eyring, in his Vita of Ernest the Pious Duke of Saxe-Gotha, v. 1601, d. 1675, relates that he sent an unfaithful minister a copy of the 101st Psalm, and that it became a proverb in the country, when an official had done anything wrong: He will certainty soon receive the prince's Psalm to read.)

or as it is inscribed in Luther's version, "David's mirror of a monarch." Can there be any more appropriate motto for it than what is said of Jahve's government in Psa 99:4? In respect of this passage of Psa 99:1-9, to which Psa 100:1-5 is the finale, Psa 101:1-8 seems to be appended as an echo out of the heart of David. The appropriateness of the words לדוד מזמור (the position of the words is as in Psa 24:1-10; 40; 109:1-110:7; 139) is corroborated by the form and contents. Probably the great historical work from which the chronicler has taken excerpts furnished the post-exilic collector with a further gleaning of Davidic songs, or at least songs that were ascribed to David. The Psalm before us belongs to the time during which the Ark was in the house of Obed-Edom, where David had left it behind through terror at the misfortune of Uzzah. David said at that time: "How shall the Ark of Jahve come to me (the unholy one)?" Sa2 6:8. He did not venture to bring the Ark of the Fearful and Holy One within the range of his own house. In our Psalm, however, he gives utterance to his determination as king to give earnest heed to the sanctity of his walk, of his rule, and of his house; and this resolve he brings before Jahve as a vow, to whom, in regard to the rich blessing which the Ark of God diffuses around it (Sa2 6:11.), he longingly sighs: "When wilt Thou come to me?!" This contemporaneous reference has been recognised by Hammond and Venema. From the fact that Jahve comes to David, Jerusalem becomes "the city of Jahve," Psa 101:8; and to defend the holiness of this the city of His habitation in all faithfulness, and with all his might, is the thing to which David here pledges himself.

The contents of the first verse refer not merely to the Psalm that follows as an announcement of its theme, but to David's whole life: graciousness and right, the self-manifestations united ideally and, for the king who governs His people, typically in Jahve, shall be the subject of his song. Jahve, the primal source of graciousness and of right, it shall be, to whom he consecrates his poetic talent, as also his playing upon the harp. חסד is condescension which flows from the principle of free love, and משׁפּט legality which binds itself impartially and uncapriciously to the rule (norm) of that which is right and good. They are two modes of conduct, mutually tempering each other, which God requires of every man (Mic 6:8, cf. Mat 23:23 : τὴν κρίσιν καὶ τὸν ἔλεον), and more especially of a king. Further, he has resolved to give heed, thoughtfully and with an endeavour to pursue it (השׂכּיל בּ as in Dan 9:13), unto the way of that which is perfect, i.e., blameless. What is further said might now be rendered as a relative clause: when Thou comest to me. But not until then?! Hitzig renders it differently: I will take up the lot of the just when it comes to me, i.e., as often as it is brought to my knowledge. But if this had been the meaning, בּדבר would have been said instead of בּדרך (Exo 18:16, Exo 18:19; Sa2 19:12 [11]); for, according to both its parts, the expression דוך תמים is an ethical notion, and is therefore not used in a different sense from that in Psa 101:6. Moreover, the relative use of the interrogative מתי in Hebrew cannot be supported, with the exception, perhaps, of Pro 23:35. Athanasius correctly interprets: ποθῶ σου τὴν παρουσίαν, ὦ δέσποτα, ἱμείρομαί σου τῆς ἐπιφανείας, ἀλλὰ δὸς τὸ ποθούμενον. It is a question of strong yearning: when wilt Thou come to me? is the time near at hand when Thou wilt erect Thy throne near to me? If his longing should be fulfilled, David is resolved to, and will then, behave himself as he further sets forth in the vows he makes. He pledges himself to walk within his house, i.e., his palace, in the innocence or simplicity of his heart (Psa 78:72; Pro 20:7), without allowing himself to be led away from this frame of mind which has become his through grace. He will not set before his eyes, viz., as a proposition or purpose (Deu 15:9; Exo 10:10; Sa1 29:10, lxx), any morally worthless or vile matter whatsoever (Psa 41:8, cf. concerning בליּעל, Psa 18:5). The commission of excesses he hates: עשׂה is infin. constr. instead of עשׂות as in Gen 31:28; Gen 50:20; Pro 21:3, cf. ראה Gen 48:11, שׁתו Pro 31:4. סטים (like שׂטים in Hos 5:2), as the object of עשׂה, has not a personal (Kimchi, Ewald) signification (cf. on the other hand Psa 40:5), but material signification: (facta) declinantia (like זדים, Psa 19:13, insolentia; הבלים, Zac 11:7, vincientia); all temptations and incitements of this sort he shakes off from himself, so that nothing of the kind cleaves to him. The confessions in Psa 101:4 refer to his own inward nature: לב עקּשׁ (not עקּשׁ־לב, Pro 17:20), a false heart that is not faithful in its intentions either to God or to men, shall remain far from him; wickedness (רע as in Psa 36:5) he does not wish to know, i.e., does not wish to foster and nurture within him. Whoso secretly slanders his neighbour, him will he destroy; it will therefore be so little possible for any to curry favour with him by uncharitable perfidious tale-bearing, of the wiliness of which David himself had had abundant experience in his relation to Saul, that it will rather call forth his anger upon him (Pro 30:10). Instead of the regularly pointed מלושׁני the Ker reads מלשׁני, melŏshnı̂, a Poel (לשׁן linguâ petere, like עין oculo petere, elsewhere הלשׁין, Pro 30:10) with ŏ instead of ō (vid., on Psa 109:10; Psa 62:4) and with Chirek compaginis (vid., on Psa 113:1-9). The "lofty of eyes," i.e., supercilious, haughty, and the "broad of heart," i.e., boastful, puffed up, self-conceited (Pro 28:25, cf. Psa 21:4), him he cannot endure (אוּכל, properly fut. Hoph., I am incapable of, viz., לשׂאת, which is to be supplied as in Isa 1:13, after Pro 30:21; Jer 44:22).

(Note: In both instances the Masora writes אותו (plene), but the Talmud, B. Erachin 15b, had אתו before it when it says: "Of the slanderer God says: I and he cannot dwell together in the world, I cannot bear it any longer with him (אתּו).")

On the other hand, his eyes rest upon the faithful of the land, with the view, viz., of drawing them into his vicinity. Whoso walks in the way of uprightness, he shall serve him (שׁרת, θεραπεύειν, akin to עבד, δουλεύειν). He who practises deceit shall not stay within his house; he who speaks lies shall have no continuance (יכּון is more than equivalent to נכון) before (under) his eyes. Every morning (לבּקרים as in Psa 73:14; Isa 33:2; Lam 3:23, and לבקרים, Job 7:18), when Jahve shall have taken up His abode in Jerusalem, will he destroy all evil-doers (רשׁעי as in Psa 119:119), i.e., incorrigibly wicked ones, wherever he may meet them upon the earth, in order that all workers of evil may be rooted out of the royal city, which is now become the city of Jahve.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I will sing - I will praise thee, O Lord, for thy mercy and justice, which thou hast so eminently discovered in the government of the world, and of thy people; and I will make it my care to imitate thee herein.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I will sing of mercy and judgment - David might say, Adverse and prosperous providences have been of the utmost use to my soul; therefore, I will thank God for both. Or, as he was probably now called to the government of all the tribes, he might make a resolution that he would show חסד chesed, incessant benevolence, to the upright; and משפט mishpat, the execution of judgment, to the wicked; and would make the conduct of God the model of his own.

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¹¹⁹ Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies.

¹⁸ And that thou shouldest visit him every morning, and try him every moment?

²³ They are new every morning: great is thy faithfulness.

² O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.

¹⁴ For all the day long have I been plagued, and chastened every morning.

²² So that the LORD could no longer bear, because of the evil of your doings, and because of the abominations which ye have committed; therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day.

²¹ For three things the earth is disquieted, and for four which it cannot bear:

¹³ Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

⁴ He asked life of thee, and thou gavest it him, even length of days for ever and ever.

²⁵ He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.

¹ Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD.
² Blessed be the name of the LORD from this time forth and for evermore.
³ From the rising of the sun unto the going down of the same the LORD'S name is to be praised.
⁴ The LORD is high above all nations, and his glory above the heavens.
⁵ Who is like unto the LORD our God, who dwelleth on high,
⁶ Who humbleth himself to behold the things that are in heaven, and in the earth!
⁷ He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;
⁸ That he may set him with princes, even with the princes of his people.
⁹ He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.

⁴ They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.

¹⁰ Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places.

¹⁰ Accuse not a servant unto his master, lest he curse thee, and thou be found guilty.

⁵ Thy mercy, O LORD, is in the heavens; and thy faithfulness reacheth unto the clouds.

²⁰ He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief.

⁴ A froward heart shall depart from me: I will not know a wicked person.

⁷ And I will feed the flock of slaughter, even you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock.

¹³ Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.

⁵ Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.

² And the revolters are profound to make slaughter, though I have been a rebuker of them all.

⁴ It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:

¹¹ And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed.

³ To do justice and judgment is more acceptable to the LORD than sacrifice.

²⁰ But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.

²⁸ And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.

⁵ The sorrows of hell compassed me about: the snares of death prevented me.

⁸ An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more.

¹⁰ Wherefore now rise up early in the morning with thy master's servants that are come with thee: and as soon as ye be up early in the morning, and have light, depart.

¹⁰ And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you.

⁹ Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.

⁷ The just man walketh in his integrity: his children are blessed after him.

⁷² So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.

³⁵ They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.

⁶ Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.

¹² Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king?

¹⁹ Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:

¹⁶ When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.

¹³ As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.

²³ Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

⁸ He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

⁸ I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.

¹¹ And the ark of the LORD continued in the house of Obededom the Gittite three months: and the LORD blessed Obededom, and all his household.

⁸ And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perezuzzah to this day.

¹ A Psalm of David. The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.
² For he hath founded it upon the seas, and established it upon the floods.
³ Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
⁴ He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
⁵ He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
⁶ This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
⁷ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
⁸ Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.
⁹ Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.
¹⁰ Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.

¹ A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.
² I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.
³ I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.
⁴ A froward heart shall depart from me: I will not know a wicked person.
⁵ Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.
⁶ Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.
⁷ He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.
⁸ I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.

¹ A Psalm of praise. Make a joyful noise unto the LORD, all ye lands.
² Serve the LORD with gladness: come before his presence with singing.
³ Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
⁴ Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
⁵ For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.

¹ The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.
² The LORD is great in Zion; and he is high above all the people.
³ Let them praise thy great and terrible name; for it is holy.
⁴ The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.
⁵ Exalt ye the LORD our God, and worship at his footstool; for he is holy.
⁶ Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
⁷ He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them.
⁸ Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.
⁹ Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.

⁴ The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.