(2.) I (emphatic, none of the ancient versions take any notice of this emphatic pronoun, a reason for which will appear presently) the mouth of a king (not the king, thus the literal meaning is, ‘I, a king’s word’) keep it (the explanation is to be found in the equivocal use of the word ‘king,’ which has an undertone of reference to the Great King: compare also chapter ii. 12, and observe how excellently a word of counsel suits the passage. The meaning therefore is, I will give you a royal word to keep, or guard), and upon reasoning (על דברת, see chapter iii. 18, and with the same meaning ‘upon the reasonings about,’ the Masorets put a strong distinctive accent on וְעַ֕ל, thus separating it from the following words, but this was because they did not see the exact meaning) the oath of God (see Deuteronomy vii. 8, Jeremiah xi. 5; the oath of God then is that which God has determined on, and we are especially to regard this, and take care that we use no hasty words or expressions about it).
3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.
From His presence canst thou go? Do not rest on any evil word, for all that His providence ordains He does;
(3.) Do not hasten (this the LXX. and Syriac join on to the preceding verse, against the accentuation of the Masorets, and this makes better sense) from his face thou shalt go (but as ‘face’ is the emphatic word, it is clear that the clause is in the nature of a question, or rather with a note of admiration, i.e. ‘From his face are you going!’), do not stand (‘abide,’ or ‘stay’) in a reason which is an evil one for all he provides (יחפץ, the verb, of which חפץ is the root, and which invariably means ‘Divine providence’ in this book) he does (he always acts, therefore, according to the pleasure of his Divine providence).
4 Where the word of a king is, there is power: and who may say unto him, What doest thou?
in Whose royal word is authority, and who dare say to Him, What doest Thou?