Psalm 16:5–11

Footnotes

1. 7 Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.
2. 8 Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”
3. 9 Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see 758 II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.
4. 10 Heb “bless,” that is, “proclaim as worthy of praise.”
5. 11 Or “because.”
6. 12 Or “counsels, advises.”
7. 13 Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the Lord speaks to his inner being, as it were, and enables him to grow in moral understanding.
8. 14 Heb “I set the Lord before me continually.” This may mean that the psalmist is aware of the Lord’s presence and sensitive to his moral guidance (see v. 7), or that he trusts in the Lord’s protection (see the following line).
9. 15 Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kévodiy, “my glory”) as a metonymy for man’s inner being (see 459 II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kévediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (), 1:. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47–48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
10. 16 Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.
11. 17 Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
12. 18 In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165–76.
13. 19 A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.
14. 20 That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying. According to Peter, the words of Ps 16:8–11 are applicable to Jesus (Acts 2:25–29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30–33). Paul seems to concur with Peter in this understanding (see Acts 13:35–37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292–95.
15. 21 The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.
16. 22 Heb “cause me to know”; or “cause me to experience.”
17. 23 This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18–19; 5:5–6; 15:24.
18. 24 Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
19. 25 Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).