서론
Psalm 101 Introduction
英文原文
This psalm purports to be a Psalm of David, and there is no reason to doubt that it was composed by him, though it is not possible to ascertain why it did not have a place in the collection of his psalms in the early part of the book Psalm 1-72. There are several such, however, scattered through the latter part of the Book of Psalms, leading us to suppose that this which may have been an early collection or "edition" of his psalms, became known as the Psalms of David, and that miscellaneous psalms - and among them not a few of his composition - perhaps later psalms - were subsequently "added" to the volume.
The time when it was composed cannot be ascertained with any certainty or probability. It would "seem" to have been written when he was entering on domestic life, as the psalm consists of "rules" which he appears to have laid down for himself as the head of a family, or as indicating the course which he purposed to pursue in the management of his household. As such, the psalm has a universal application, and may be useful in all times and in all places. Few questions are more important than those which occur to one entering on married life, in regard to his own conduct as the head of a family, to the principles which he shall maintain in his own dwelling, and to the rules by which he shall govern his own conduct. For one in such circumstances it is an inestimable advantage to have an inspired composition like this, indicating what is proper, and suggesting the rules which should guide one in such circumstances.
The psalm consists of the following parts:
I. The introduction - the purpose to praise God with respect to "mercy and judgment;" that is, to make these the theme of his song, Psalm 101:1.
II. His purpose to lead an upright life - a life characterized by wisdom - especially in his own family, Psalm 101:2-3. It is a purpose to "begin" life in this relation aright; "to be" an upright man in his family.
III. The principles on which he purposed to do this, especially in reference to those who should be in his employ as domestics, servants, or laborers, Psalm 101:4-7 :
(1) He would employ no "froward" person, Psalm 101:4.
(2) He would employ no one who was a "slanderer," Psalm 101:5.
(3) He would employ no one who had "a high look or a proud heart," Psalm 101:5.
(4) He would seek out the faithful and the pious in the land to be in his service, Psalm 101:6.
(5) He would employ no one who was deceitful; no one who could not be trusted; no one who was a liar, Psalm 101:7.
IV. These same principles, he says, should govern him in a higher relation - as a sovereign and monarch, for they were principles which were as needful in administering the government of a nation, as in a family; they were principles which a good man should take with him to all the public duties of life, whatever might be his rank, Psalm 101:8. Thus understood, the psalm contains important principles applicable
(a) to man or woman entering on the married life;
(b) to those who are at the head of manufacturing establishments;
(c) to farmers and mechanics;
(d) to those who occupy official positions, and who administer the government of a land - judges, rulers, princes, monarchs.
No better rules could be given to guide those who have others under them or in their employ, in respect to their own conduct, or in respect to those who shall be employed, than such as the psalmist here says should guide him.
1
Psalm 101:1
我要歌唱慈爱和公平——就是说，在他所要写的这首诗里，他要以此为他诗歌的主题；实际上，他要借着陈述自己治理自身行为的准则，将这些德行——慈爱与公正——举荐给世人，并颂扬其价值。人若自己"采纳"慈爱、恩慈、诚实、公正的原则作为自己的引导，便是以尽可能好的方式将这些德行举荐给世人。除非人自己践行这些德行，任何言语都无法有效地做到这一点。
耶和华啊，我要向你歌颂——因为你是称许并喜悦这些事的主；因为你将践行这些事的心意放在我里面；因为你在你自己更高的治理中彰显了它们：因为一家之父，或一地的长官，不过是神的代表。
英文原文
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.
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Psalm 101:2
我要用智慧行——在选择引导我的原则上；在家庭中的行事上；在职务关系上。这表达了一种行事智慧的"愿望"，以及如此行的"决心"。
完全的道——按照完全的公正法则。我要以这些为我的指引。我要"力求"完全；我要在自己面前持守一个完全的标准。
你几时到我这里来呢——这或许更好的译法是"当你来到我这里时"；就是说，当你眷顾我和我的居所时，你必发现这些正是规范并治理我家的原则。其意是：神要来察看他的居所，鉴察他的行为；而无论这事何时发生，无论多么频繁，无论祂来得多么突然，祂都"总是"会发现这些原则在他家中管理着他。人应当这样生活：无论神"何时"进入他的居所，或任何人何时来到，无论察看多么严格、多么深入，都会发现这些原则在规范着他的行为。
我要行在我家中——在我的家人面前；在治理我在那里行事的原则中。
存完全的心——总是力求行得完全正确：在整体的行事上；在生活所依的规则上；在对待一切受我管辖、受我雇用之人的事上。"公正"的伟大原则，在一切事上——在最微小的事上——都要引导并管理我。
英文原文
I will behave myself wisely - In the choice of principles to guide me; in my conduct in my family; in my official relations. This expresses a "desire" to act wisely, and a "purpose" to do it.
In a perfect way - In accordance with the perfect rules of right. I will make these my guide. I will "aim" to be perfect; I will have before me a perfect standard.
O when wilt thou come unto me? - Perhaps this would be better rendered, "When thou dost come unto me;" that is, When then dost visit me and my dwelling, thou shalt find that these are the principles which regulate and govern me in my house. The idea is that God would come to visit his habitation, and inspect his conduct; and that whenever this should occur, however often it might be, or however unexpectedly he might come, he should "always" find these principles governing him in his family. A man should so live that "whenever" God comes into his dwelling, or when anyone comes, or however narrow and searching may be the inspection, these principles shal be found to regulate his conduct.
I will walk within my house - Before my family; in the principles which shall govern me there.
With a perfect heart - Always aiming to do exactly that which is right: in my general conduct; in the rules by which I live; in my treatment of all under my charge and in my employ. The great principles of "right," in everything - in the smallest matters - shall guide and govern me.
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Psalm 101:3
“邪僻的事，我都不摆在我眼前”——意即我不提议行任何邪恶的事；我不以任何这样的事为目标；我也不用任何人去行不义。边注如希伯来文作“彼列之物”，见 Psalm 41:8 的注释。这词在此指无价值的、邪恶的、败坏的事。他不会有任何邪恶的图谋；他不会片时注目邪恶的事，也不会以最少的恩眼看待它。
“悖逆人所做的事，我甚恨恶”——即他们一切的行为、动机、计划。译作“悖逆人”的词，意为偏离正路、偏离正道——彷徨者、越轨者——那些离弃真理与诚实之路的人。
“不容沾在我身上”——我绝不与它相干；决不容它依附于我。邪恶的计划或意图，在此被描绘为有一种缠附于人、紧贴于人的倾向——如同沥青、蜡或烙痕一般。
英文原文
I will set no wicked thing before mine eyes - That is, I will propose no wicked thing to be done; I will have no such object in view; I will employ no one to do that which is wrong. The margin, as the Hebrew, is, "thing of Belial." See the notes at Psalm 41:8. It here means that which is worthless, bad, wicked. He would have no wicked aim; he would not look upon a wicked thing for a moment, or with the least favor.
I hate the work of them that turn aside - All their doings, motives, plans. The word rendered "turn aside" means to turn out of the way; out of the right path: Wanderers - transgressors - those who leave the path of truth and honesty.
It shall not cleave to me - I will have nothing to do with it. It shall not he allowed to attach itself to me. A wicked plan or purpose is thus represented as having a tendency to fasten itself on a man, or to "stick to him" - as pitch, or wax, as a "burn" does.
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Psalm 101:4
弯曲的心思，我必远离——此处译作"froward"（"弯曲"）的词，意思是邪僻、虚假、诡诈、败坏。参见 Psalm 18:26 的注释。这里的"意思"是指这样一种人：倾向于邪恶；怀有某种要放纵的错误情欲或倾向；意志顽固乖僻；不听从理性，也不听从智慧劝勉的声音；尽管人用尽一切方法要引导他行善，他仍要作恶。这话或是指诗篇作者本人，论及他约束自己的行为；或是指他手下所用的人。按前一种理解，意思是他自己必不邪僻乖张；按后一种理解，意思是他必不容这样的人在他手下任职。从上下文看，似乎应当按后一种理解，即指诗篇作者愿意留在身边的那一类人。
一切的恶人，我不认识——我必不姑息这样的人；我必不承认他是得以进入我家中的人，也不认他为我的朋友；或者，我必不雇用这样的人。这话大概兼含这两层意思——正如一切居于一家之首的人都当如此：
(a) 我必不姑息、不承认那些放荡、邪恶、没有原则的人为我的朋友——即那些将得以亲近我的炉边与家庭、将与我及我的儿女亲密往来的人，无论他们的地位、财富、才华、风度的迷人，或谈吐的功力如何；
(b) 我所任用的人中，必没有一个不诚实、不节制、无德行、不纯洁的人。一个家庭的福祉，更多系于前者而非后者；若非两者兼备，就没有一个家庭能够井然有序。
英文原文
A froward heart shall depart from me - The word here rendered froward means perverse, false, deceitful, depraved. See the notes at Psalm 18:26. The "idea" here is that of one who is inclined to evil; who has some wrong passion or inclination to indulge; who has an obstinate and perverse will; who does not listen to reason or the voice of wise persuasion; who will do wrong, despite all the means which may be employed to induce him to do right. The language may either refer to the author of the psalm himself, as regulating his own conduct; or it may refer to those in his employ. In the former sense, it would mean that he would not himself be perverse and froward; in the latter sense, that he would not have such persons in his employ. The connection seems to require that we should understand it in the latter sense, as referring to the class of persons that the psalmist would have about him.
I will not know a wicked person - I will not countenance such a one; I will not recognize such a one among those who are admitted into my house, or own him as my friend; or, I will not have such in my employ. Probably the language embraces both these ideas - as it should in the case of all who are at the head of a family:
(a) I will not countenance or recognize as among my friends, who are to be admitted to my fireside and family, and who are to be familiar with me and my children, those who are profligate, wicked, and unprincipled, whatever may be their rank, their wealth, their accomplishments, their fascination of manner, or their power of conversation;
(b) I will have in my employ no one who is not honest, temperate, virtuous, pure. The welfare of a family depends more on the former of these things than the latter; no family can be well ordered where both are not found.
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Psalm 101:5
在暗中谗谤他邻居的——直译作“在隐密处论说他邻舍的人”。一个人若对他人有什么好话要说，多半会公开地说；若有什么坏话要说，多半会在私下里说。因此，在隐密处论说某人，逐渐就意味着与诽谤他同一回事。
我必将他灭绝——即我要把他从我这里剪除；我必不任用他。他不愿在自己家中或手下有一个不公正地对待他人名誉、在暗中刺伤他人声誉的人。这既显明本诗作者的个人品格，也显明他作为一家之主的宗旨。几乎无需多说：惯于谗谤邻舍的人，谁也不应雇用。
眼目高傲的——即骄傲的人，因为骄傲的人通常把头抬得很高。
心里骄纵的——这里译作“骄纵”的希伯来字，通常意为宽广、宽阔、广大，如论到海或辽阔之地（Job 11:9；Exodus 3:8）；它也用于形容神的律法之完备而无限（Psalm 119:96）；继而引申为胀起来——变得庞大——膨胀自大（Proverbs 28:25）；因此便有骄傲、傲慢之意。
我必不容他——我不会容忍这样的人留在身边。家中若有这样一类仆役，谁也无法得享平安；这样的人，谁也不该加以袒护。谦卑乃是一切美德的根基。
英文原文
Whoso privily slandereth his neighbour - literally, "One who speaks concerning his neighbor in secret." If a man has any good to say of another, he will be likely to say it openly; if he has any evil to say, it will be likely to be said in secret. Hence, to speak in secret of anyone comes to mean the same thing as to slander him.
Him will I cut off - That is, I will cut him off from me; I will not employ him. He would not have one in his house, or in his service, who did injustice to the character of others; who stabbed their reputation in the dark. This was alike indicative of the personal character of the author of the psalm, and of his purpose as the head of a family. It is hardly necessary to say that no one should employ another who is in the habit of slandering his neighbor.
Him that hath an high look - That is proud - as a proud man commonly carries his head high.
And a proud heart - The Hebrew word here rendered "proud" commonly means wide, broad, large, as of the sea, or of an extended country, Job 11:9; Exodus 3:8. It is applied also to the law of God as comprehensive, and without limit, Psalm 119:96. Then it comes to mean swelled up - made large - inflated Proverbs 28:25; and hence, proud and arrogant.
Will not I suffer - I will not tolerate such a person near me. No one can have peace in his house who has such a class of servants or domestics; no one should countenance such persons. Humility is the very foundation of all virtue.
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Psalm 101:6
我眼要看国中的诚实人……——我要留意他们，使他们受聘于我的宫室，服事于我的职事。译作“诚实”的词，指那些配得相信或信赖的人。它并不“必然”指敬虔或虔诚之人——尽管它常用来指这样的人，是就着敬虔之人品格中的主要特征，即对神的信靠或信心而言的。这里的要义是：他要寻找那些值得信赖的人，那些他可以倚靠的人，那些其诚实、忠信与正直是他可以放心信任的人。这一点在那些对神“忠信”、因而也会对较低义务“忠信”的人身上，必定最为确实地找得到。无可置疑，倘若能找到这样的人，只在若干方面，只雇用这样的人也是可羡慕的。但我们不可把这段经文看作一种教训——甚至不可借诗人的榜样——认为除了真正虔诚的人之外，我们不可雇用任何其他人。还有别的人，也会显出忠实、诚实、可靠；他们对我们的信赖既有如此的权利，便使我们有道德义务向他们表示这种信赖——至少绝不至因他们不虔诚，就借我们任何举动宣告他们不值得信任。此外，从许多方面看，让不虔诚的人进入敬虔家庭、受宗教的影响，享受宗教家庭可能带来的益处，也是可羡慕的。在寻求自身利益、寻求关乎自己福祉与幸福之事时，我们不应忘记那些可能有益于他人的事。宗教可以借此在世界大大扩展：把那些可以借着榜样、教导与祷告被引导拥有并实践真宗教的人，带进宗教家庭的服务之中。
行为完全的……——页边注作“在道中完全”。正文中的译法更为正确。此语意为正直的人，即诚实无伪之人。它并不必然暗示他绝对圣洁、毫无罪恶，而是说他是正直的、前后一贯的、诚实的：一个道德品格发展得合乎分寸、因而可以信赖的人。参看 Job 1:1 的注释。
英文原文
Mine eyes shall be upon the faithful of the land ... - I will look to them to be employed in my house, and in my service. The word rendered "faithful" means those who are worthy of belief or confidence. It does not "necessarily" mean those who are pious or religious - though it is often used to denote such persons, in reference to the principal trait in the character of the pious, that is, confidence or faith in God. The essential meaning here is, that he would seek those who were trustworthy; on whom he could place reliance; whose truth, fidelity, and honesty he could confide in. This would be most certainly found in those who are "faithful" to God, and who would then be "faithful" to lower obligations. Undoubtedly, also, it is desirable, on some accounts, to have only such in our employ, if such can be found. But we are not to regard this passage as teaching the doctrine, even by the example of the psalmist, that we are to employ no persons but such as are truly religious. There are others who will be found faithful, honest, and reliable; and they have such a claim to our confidence as to impose on us a moral obligation to show them that confidence - so far, at least, that we shall not, by any act of ours, declare them not worthy of trust because they are not religious. Besides, it may be desirable, on many accounts, that persons who are not religious should be brought under the influence of religion in pious families, and enjoy the advantages which may be connected with a religious household. In seeking our own interest, and what will be for our own welfare and happiness, we should not be unmindful of what may be for the good of others. Religion may extend itself much in the world by thus bringing into the service of religious households those who may, by example, instruction, and prayer, be led to the possession and practice of true religion.
He that walketh in a perfect way ... - Margin, "perfect in the way." The translation in the text is the more correct. The phrase means an upright man; a man of integrity. It does not necessarily imply that he is absolutely holy, or free from all sin, but that he is upright, consistent, honest: a man whose moral character is developed in proper proportions, or is such that it may be relied on. See the notes at Job 1:1.
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Psalm 101:7
行诡诈的——指不诚实的人——满诡诈、假借口与计谋的人——不能被信任为正直真诚的人——其言语不可倚靠的人——行事隐秘曲折如蛇行的人。
必不得住在我家里——既不受雇于我，也不被接纳为宾客与同伴。我决不以任何方式庇护或袒护这样的人。
说谎话的——无论以何种方式：述说虚假之事；许诺而不履行；以表面的表态欺骗我。我只寻求喜爱真理、传讲真理的人。
必不得立在我眼前——页边注作“必不得坚立”。这是指被确立或稳固立足的观念。这里的含义似乎是说，这样的人即使以任何借口或表白得以进入他的家，也得不到长久的居留。一旦他的真实品性显露，就要被打发或辞退。诗人说，他不会做任何袒护这人的事；他不会给人留下话柄，说他偏袒说谎者或不诚实的人，或说这样的人可以到他那里谋得差事。作为一条普遍法则，人不应当在家庭中或商务往来中怀有任何非用完全诚实之人便无法实现的计划；换言之，人不应当从事任何需要原则松懈之人——狡猾的、诡诈的、欺骗的、不诚实的——来推行的业务或营生。然而世上这样的行当很多；也有人正适合这类行当，并乐于从事这类工作。对于一个人所从事的业务，一个很好的检验方法，就是问问自己：要推行这业务，必须雇用怎样的代理人、职员或仆人。如果这业务必须雇用没有原则的人——良心麻木的人——会干犯安息日的人——技巧多于诚实、狡诈多于原则的人——那么单凭这一事实，就应当使他对这业务是否正当立刻作出判断。
英文原文
He that worketh deceit - The man who is dishonest - who is full of tricks, false pretences, and devices - who cannot be confided in as straight-forward and sincere - one whose word cannot be relied on - one whose course is subterranean or serpentine.
Shall not dwell within my house - Shall neither be employed in my service, nor be admitted as a guest and companion. I will not, in any way, patronise or countenance such a person.
He that telleth lies - In any way: by stating what is false; by promising what is not performed; by deceiving me in his professions. I will seek only those who love and speak the truth.
Shall not tarry in my sight - Margin, "shall not be established." The idea is that of being confirmed or established. The sense here seems to be, that though such a person should gain admittance to his house on any pretence or profession, he should not obtain a permanent residence there. As soon as his real character was known, he would be dismissed or discharged. The psalmist says that he would do nothing to show him countenance; he would not give occasion to have it represented that he favored liars or dishonest persons, or that such persons might find employment with him. As a universal rule, no man should have such plans to accomplish in his family, or in his business-transactions, that he cannot employ, in accomplishing those things, persons who are perfectly honest; or, in other words, no man should engage in any undertaking, or pursue any kind of business, that would require people of loose principles - the cunning, the crafty, the deceitful, the dishonest - to carry it out. Yet there are many such employments in the world; and there are men suited for such employments, and who are willing to engage in such work. It may be a good test for a man in regard to the business in which he is engaged, to ask himself what kind of agents, clerks, or servants, it will be necessary for him to employ in carrying it out. If the business is such as to make it necessary to employ unprincipled people - people who have easy consciences - people who will violate the sabbath - men who have more skill than honesty - more cunning than principle - that very fact should determine him at once in regard to the propriety of the business.
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Psalm 101:8
我每日早晨要灭绝……——希伯来原文是“在各个早晨我要灭绝”。意思是，这将是他开始一天时最先要办的事。此外，这里使用复数——“在各个早晨”——也可能含有这样的意思：这将成为他一贯的行为准则；他要天天如此，每早晨如此。他无论在哪一天、无论何时，都决不容让恶人存在于自己的职事之中。这条准则不会改变，且要贯穿他的一生。这里的“灭绝”一词，不仅可以指他作为一个人、作为一家之主的行为，也可以指行政官员的作为；其含义可能是：他在自己家中为自己所定的准则，也是他要带入公共生活的一条准则；也就是说，既然本诗篇出自大卫之手，那么作为君王和主权者，他的目标应当是把这些原则带到宝座上；就国家而言，他要行出他在家庭关系中所立志要行的事。他在一种情形中所显出的对真理、真诚、诚实、忠信的严格而刚正的持守，也要在另一种情形中显出来；把家庭生活之平安、幸福与成功所必需的那些不可动摇的德行，带进有这么多相反试探的公共生活的高位之中。
好把……剪除——即借着不姑息他们，借着在他们有罪时惩罚他们，将他们剪除。
一切作孽的——即一切违背律法的人。
从耶和华的城里——即从耶路撒冷剪除，那是神居住之地，是分别为圣归于他事奉的地方。参见 Psalm 46:4; Psalm 48:2; Psalm 48:8 的注释。那采纳本诗篇作者所立定的原则并忠实履行的一家之主是有福的——这样的行政官员也是有福的——本诗篇的作者受神默示，为自己采纳了这样的准则，也向历世历代的其他人提出了这些准则。
英文原文
I will early destroy ... - Hebrew, "In the mornings I will destroy." That is, It shall be my first business as I enter upon the day. Possibly, also, by the use of the plural here - "in the mornings" - there may be the idea that this would be his constant rule of conduct: he would do it every day; he would do it morning by morning. He would on no day - at no time - allow the wicked to be in his service. This rule would be unvarying. It would extend through his life. The word "destroy" here may refer not only to his conduct as a man, and as the head of a family, but to the act of a magistrate; and the idea may be, that the rule which he prescribed for himself in his own house was a rule which he would carry with him into public: that is, as the psalm was composed by David, that, as a king and sovereign, it should be his aim to carry those principles to the throne; that, in respect to the state, he would do what he purposed to do in his home-relations. The strict and stern regard for truth, sincerity, honesty, fidelity, which he would evince in the one case he would evince in the other; carrying to the high employments of public life, where there were so many temptations to a contrary course, the inflexible virtues which were needful for peace, for happiness, and for success in domestic life.
That I may cut off - By discountenancing them; by punishing them if they are guilty.
All wicked doers - All violators of law.
From the city of the Lord - From Jerusalem, the place where God dwelt, and which was sacred to his service. See Psalm 46:4, note; Psalm 48:2, note; Psalm 48:8, note. Happy is the man at the head of a family - happy is the magistrate - who adopts for himself, and who faithfully carries out the principles laid down by the author of this psalm - divinely inspired to adopt such rules for himself, and to suggest them for others in all ages.
本诗标明为大卫的诗，没有理由怀疑出于他手；虽然无法查明，它为何没有列入全书前部他那批诗篇的收集（Psalm 1-72）之内。然而，有若干这样的诗散见于诗篇书的后部，使我们推想：这或许曾是他诗篇的一个早期收集或"版本"，后来以"大卫的诗"闻名；而各种杂辑的诗篇——其中有不少出于他的手笔，或许是较晚的诗——后来被"增添"到这卷书中。
它写作的时间无法以任何确定性或或然性查明。它看来写于他进入家庭生活之时，因为本诗由他似乎为自己作为一家之主所定的"守则"构成，或表明他打算在管理家务上遵循的方针。正因如此，本诗有普遍的适用性，在一切时代、一切地方都有用处。对于步入婚姻生活的人，几乎没有比这更重要的问题了：关乎他自己作为一家之主的行为，关乎他要在自己家中持守的原则，以及关乎他要用来约束自己行为的规则。处于这种境况中的人，能有这样一篇受默示的作品，指明何为合宜、提示在如此境况中当引导人的守则，是无可估量的益处。
本诗由以下部分构成：
一、引言——决意以"慈爱和公平"为题赞美神；即以此为他诗歌的主题，Psalm 101:1。
二、他决意过正直的生活——以智慧为特征的生活——尤其在他自己的家中，Psalm 101:2-3。这是要在这一关系中"正确地开始"生活、在他的家中"作"正直人的决心。
三、他打算依此行事的原则，特别是关于那些将受他雇用为家仆、仆人或劳工的人，Psalm 101:4-7：
（1）他绝不雇用"乖僻"的人，Psalm 101:4。
（2）他绝不雇用"谗谤"之人，Psalm 101:5。
（3）他绝不雇用"眼目高傲、心里骄纵"之人，Psalm 101:5。
（4）他要在国中寻找忠信和敬虔之人来服事他，Psalm 101:6。
（5）他绝不雇用诡诈的人；绝不雇用不能信任的人；绝不雇用说谎的人，Psalm 101:7。
四、他说，这些同样的原则也当在更高的关系中掌管他——作为君王和君主；因为这些原则在治理一国的事上，正如在家庭中一样必要；这些原则是一个好人无论地位如何，都当带入生活中一切公共职责的，Psalm 101:8。这样理解，本诗包含适用于以下情况的重要原则：
（a）步入婚姻生活的男人或女人；
（b）掌管制造企业的人；
（c）农夫和工匠；
（d）身居公职、治理一方的人——法官、官长、首领、君王。
对于那管辖他人或雇用他人的人，关于自己的行为、或关于所当雇用之人，再没有比诗作者在此所说当引导他的这些守则更好的守则可以赐给他们了。