Psalm 16 Poetry
Delights forever
Psalm 16
About the Poetics Layer
Exploring the Psalms as poetry is crucial for understanding and experiencing the psalms and thus for faithfully translating them into another language. This layer is comprised of two main parts: Poetic Structure and Poetic Features.
Poetic Structure
In poetic structure, we analyse the structure of the psalm beginning at the most basic level of the structure: the line (also known as the “colon” or “hemistich”). Then, based on the perception of patterned similarities (and on the assumption that the whole psalm is structured hierarchically), we argue for the grouping of lines into verses, verses into sub-sections, sub-sections into larger sections, etc. Because patterned similarities might be of various kinds (syntactic, semantic, pragmatic, sonic) the analysis of poetic structure draws on all of the previous layers (especially the Discourse layer).
Poetic Macro-structure
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Notes
- The main body of the poem (vv. 2–11) clearly divides into two main sections: vv. 2–6 and vv. 7–11.[1]
- Each of these main sections has a similar beginning (first-person verb of speech, followed by the divine name): "I say to YHWH" (v. 2) // "I will bless YHWH" (v. 7).
- Each of these main sections has a similar ending: "delightful places" (בַּנְּעִמִים) (v. 6) // "delights" (נְעִמוֹת) (v. 11).
- Each of these two main sections consists of 11 lines. The main body of the psalm, therefore, has 22 lines, the number of letters in the Hebrew alphabet. (Note also that both sections begin with alef, the first letter of the Hebrew alphabet, and the last verse begins with tav, the last letter of the alphabet.)
- The second main section (vv. 7–11) is bound by an inclusio: "[YHWH] has advised me" (v. 7) // "you make me know" (v. 11). Both verbs have YHWH as their subject and belong to the semantic domain of "Knowing."
- The two main sections of the psalm correspond to the two statements made in v. 1: "Protect me, God, because I have taken refuge in you." The first main section (vv. 2–6), in which the psalmist declares his commitment to YHWH alone, corresponds to "I have taken refuge in you" (v. 1β). The second main section (vv. 7–11), in which the psalmist describes what YHWH does for him, corresponds to "protect me, God" (v. 1α). Verse 1, therefore, which stands outside of the main body of the psalm, is a summary of the psalm as a whole.
- Each of the psalm's two main sections further divides into two smaller sections.
- The first main section (vv. 2–6) divides into two sub-sections: vv. 2–4 and vv. 5–6.
- The first sub-section (vv. 2–4) is bound by an inclusio (first-person verbs of speech): "I have said" (v. 2a) // "I will not utter..." (v. 4b).
- The second sub-section (vv. 5–6) is united by its use of related semantic domains: land, inheritance, possession.
- These two sub-sections have similar beginnings: "YHWH" (v. 2a) // "YHWH" (v. 5a).
- These two sub-sections also have similar endings: "on my lips" (v. 4c) // "to me" (v. 6b). The similarity is especially striking in Hebrew: עַל־שְׂפָתָֽי (v. 4c) // שָֽׁפְרָ֥ה עָלָֽי (v. 6b). Note the repetition of the same preposition (עַל), the similar sounds (שׁפ // שׂפ), and the lengthened first-person suffix pronoun at the end of each line (תָי // -לָי-).
- The second main section (vv. 7–11) also divides into two sub-sections: vv. 7–8 and vv. 9–11. Furthermore, the sub-structure of vv. 7–11 closely mirrors the sub-structure of vv. 2–6.
- The first sub-section (vv. 7–8) has an ABA'B' structure. It repeats the divine name "YHWH" in v. 7a and v. 8a (AA'), and uses temporal adverbs in v, 7b and v. 8b (BB').
- The second sub-section (vv. 9–11) is bound by an inclusio: "rejoice" (v. 9) // "joy" (v. 11) (root: שׂמח). It is also bound by the repetition of similar semantic domains: life, joy well-being. This section has 29 words, the same number of words as the corresponding section in the first half of the psalm (vv. 2–4).
- These two sub-sections have similar beginnings (body-part terms): "my kidneys" (v. 7) // "my heart... my body" (v. 9)
- These two sub-sections also have similar endings: "right side" (v. 8b) // "right hand" (v. 11c).
- The first main section (vv. 2–6) divides into two sub-sections: vv. 2–4 and vv. 5–6.
Line Divisions
Line division divides the poem into lines and line groupings. We determine line divisions based on a combination of external evidence (Masoretic accents, pausal forms, manuscripts) and internal evidence (syntax, prosodic word counting and patterned relation to other lines). Moreover, we indicate line-groupings by using additional spacing.
When line divisions are uncertain, we consult some of the many psalms manuscripts which lay out the text in lines. Then, if a division attested in one of these manuscripts/versions influences our decision to divide the text at a certain point, we place a green symbol (G, DSS, or MT) to the left of the line in question.
| Poetic line division legend | |
|---|---|
| Pausal form | Pausal forms are highlighted in yellow. |
| Accent which typically corresponds to line division | Accents which typically correspond to line divisions are indicated by red text. |
| | | Clause boundaries are indicated by a light gray vertical line in between clauses. |
| G | Line divisions that follow Greek manuscripts are indicated by a bold green G. |
| DSS | Line divisions that follow the Dead Sea Scrolls are indicated by a bold green DSS. |
| M | Line divisions that follow Masoretic manuscripts are indicated by a bold green M. |
| Number of prosodic words | The number of prosodic words are indicated in blue text. |
| Prosodic words greater than 5 | The number of prosodic words if greater than 5 is indicated by bold blue text. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Notes
- Our proposed line divisions for this psalm follow the Masoretic accents as interpreted by de Hoop and Sanders.[2] They also agree with the line divisions of the Septuagint according to Rahlfs (1931) in every instance except for two: vv. 4a, 9a. Note, however, that even in these verses, some ancient Septuagint manuscripts agree with the division suggested by the accents.
Poetic Features
In poetic features, we identify and describe the “Top 3 Poetic Features” for each Psalm. Poetic features might include intricate patterns (e.g., chiasms), long range correspondences across the psalm, evocative uses of imagery, sound-plays, allusions to other parts of the Bible, and various other features or combinations of features. For each poetic feature, we describe both the formal aspects of the feature and the poetic effect of the feature. We assume that there is no one-to-one correspondence between a feature’s formal aspects and its effect, and that similar forms might have very different effects depending on their contexts. The effect of a poetic feature is best determined (subjectively) by a thoughtful examination of the feature against the background of the psalm’s overall message and purpose.
Refuge and Protection
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
Verse 1 is unique in this psalm, because it consists of a single line: "Protect me, God, because I have taken refuge in you." By contrast, all of the other verse groups in the psalm consist of two (vv. 2, 3, 5, 6, 7, 8, 9 , 10) or three (vv. 4, 8) lines.[3] Furthermore, v. 1 stands outside of the main two-part structure of the psalm: vv. 2–6 // vv. 7–11 (see Poetic Structure; note especially the similar beginnings in vv. 2, 7 ["I have said... I will bless"] and the similar endings in vv. 6, 11 ["delight"]).
Effect
The unique position of v. 1 prompts the reader to think carefully about how this verse fits within the overall structure and message of the psalm. Upon reflection, it seems that v. 1 is a summary of the psalm. The single line in v. 1 has two parts – (1) "Protect me, God," (2) "because I have taken refuge in you." These two parts correspond with the two main sections of the poem (vv. 2–6; vv. 7–11) in reverse order. Thus, the second half of v. 1 – "I have taken refuge in you" – corresponds to the first main section (vv. 2–6). This section fleshes out what it looks like to take refuge in YHWH. Similarly, the first half of v. 1 – "Protect me, God" – corresponds to the second main section (vv. 7–11). This section fleshes out what it looks like to receive divine protection.
Seeing v. 1 as a summary of the whole poem helps us see how the two main parts of the poem (vv. 2–6; vv. 7–11) relate to one another. Just as the two parts of v. 1 are related by the causal conjunction "because" (כִּי), so there is an implicit causal relationship between vv. 7–11 and vv. 2–6. YHWH protects the psalmist (vv. 7–11) because the psalmist takes refuge in him (vv. 2–6).
The presence of both of these elements and the causal relationship between them summarizes the essence of the covenant between YHWH and David. The Davidic king seeks refuge in YHWH, and YHWH protects him ( see e.g., 2 Sam 7:14a; Pss 2:8; 3:5; 89:27–28; 90:1–2; etc.).
Delight Now, Delight Forever
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
Psalm 16 consists of an introductory line (v. 1) and two main parts (vv. 2–6; vv. 7–11). The two parts are balanced (11 lines // 11 lines), and they correspond to each other in a number of ways. For example, each part begins with a first-person verb of speaking followed by the divine name as the addressee (vv. 2a, 7a), and each part ends with the relatively rare word "delightful" (נָעִים). There are also correspondences between v. 3 and v. 10: both verses are about the underworld, and, structurally, both verses are the central verse in a three-verse section (vv. 2–4; vv. 9–10).
Effect
The first main section of the psalm (vv. 2–6) is about what it looks like to trust in YHWH, and the second main section (vv. 7–11) is about how YHWH cares for and protects the person who trusts in him (see the Poetic Feature Refuge and Protection). The correspondences between these two sections give further depth to the relationship between them and to the meaning of the poem. The one who declares exclusive allegiance to YHWH (v. 2) will get to celebrate YHWH's protection (v. 7); the one who rejects the cult of the dead (v. 3) will be rescued from death (v. 10); and the one who delights in YHWH now (v. 6) will experience YHWH's delights forever (v. 11).
No Need for Divination
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
In the ancient world, people sought to know the will of the gods through a variety of means (e.g., Ezek 21:26[21]).[4] For example, a person might consult the dead (see 1 Sam 28; cf. Deut 18:9–11) by offering blood libations to underworld deities (v. 4b).[5] People would also examine animal organs (kidneys and, especially, livers) for divine messages (cf. Ezek 21:26[21]),[6] cast lots (cf. Josh 21:8; Jonah 1:7; Prov 16:33), and mix water and oil in a cup (cf. Gen 44:2, 5, 15).[7]
Psalm 16 explicitly refers to seeking and receiving divine guidance. Verses 3–4 refer to the practice of consulting the dead (see Lexical Semantics and Story Behind), and in v. 7 the psalmist describes how YHWH advised him. In addition to these explicit references to divine guidance, several of the words in the psalm are associated with the practice of divination, even though they are not used with this sense in the psalm: "cup" (v. 5a), "lot" (v. 5b), "kidneys" (v. 7b), "liver" (v. 9a).
Effect
In Psalm 16, the psalmist celebrates how YHWH has "advised" him (v. 7). Apparently, the psalmist was in a dangerous situation, in which he needed divine guidance. So, he turned to YHWH for help and YHWH advised him by instructing him during the night via his kidneys (i.e., his "conscience;" see Lexical Semantics). Whereas other people seek divine guidance through a variety of means, the psalmist rejects these means (v. 4) and seeks guidance from YHWH alone. Whereas other people use a cup to determine God's will, the psalmist's "cup" is YHWH himself (v. 5a). Whereas others cast lots to determine God's will, the psalmist says that YHWH is the one who holds his "lot" (v. 5b), i.e., determines his destiny. Whereas other people inspect animal kidneys and livers for divine messages, the psalmist receives instruction from YHWH in his own kidneys (v. 7), and his liver rejoices in YHWH's protection (v. 9). YHWH's guidance, in other words, is direct and sufficient. The psalmist need not look anywhere else for guidance.
Repeated Roots
The repeated roots table is intended to identify the roots which are repeated in the psalm.
| Repeated Roots legend | |
|---|---|
| Divine name | The divine name is indicated by bold purple text. |
| Roots bounding a section | Roots bounding a section, appearing in the first and last verse of a section, are indicated by bold red text. |
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Roots occurring primarily in the first section are indicated in a yellow box. |
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Roots occurring primarily in the third section are indicated in a blue box. |
 |
Roots connected across sections are indicated by a vertical gray line connecting the roots. |
 |
Section boundaries are indicated by a horizontal black line across the chart. |
Bibliography
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- Annus, Amar. 2010. Divination and Interpretation of Signs in the Ancient World. Oriental Institute Seminars 6. The Oriental Institute of the University of Chicago.
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- Barthélemy, Dominique. 2012. Studies in the Text of the Old Testament: an Introduction to the Hebrew Old Testament Text Project. Textual Criticism and the Translator 3. Eisenbrauns.
- Barthélemy, Dominique, Norbert Lohfink, Alexander R. Hulst, William D. McHardy, H. Peter Rüger, and James A. Sanders. 2005. Critique Textuelle de l’Ancien Testament 4: Psaumes. Edited by Stephen Desmond Ryan and Adrian Schenker. Orbis biblicus et orientalis, 50,4. Academic Press.
- Berlin, Adele. 2008. [https://archive.org/details/dynamicsofbiblic0000berl The Dynamics of Biblical Parallelism. Revised and Expanded edn. William B. Eerdmans.
- Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Word.
- Dahood, Mitchell. 1966. Psalms. Vol. 1. Anchor Bible Commentary. Doubleday.
- Delitzsch, F. 1996. “The Psalter.” In Commentary on the Old Testament. Hendrickson.
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- Jenni, Ernst. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Verlag W. Kohlhammer.
- Kennicott, Benjamin. 1776. [https://archive.org/details/kennicott_vetus-testamentum-hebraicum-cum-variis-lectionibus-1776 Vetus Testamentum Hebraicum : Cum Variis Lectionibus.
- Kim, Young Bok. 2023. Hebrew Forms of Address: A Sociolinguistic Analysis. SBL Press.
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- König, Eduard. 1910. [http://archive.org/details/hebrischesunda00knuoft Hebräisches und aramäisches Wörterbuch zum Alten Testament. Dieterich.
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- Lewis, T.J. 1999. “Dead.” In Dictionary of the Deities and Demons in the Bible, 2nd edn, edited by Karel van der Toorn, Bob Becking, and Pieter Willem van der Horst. Brill.
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- Lugt, Pieter van der. 2006. Cantos and Strophes in Biblical Hebrew Poetry: With Special Reference to the First Book of the Psalter. Vol. 1. Oudtestamentische Studiën 53. Brill.
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- Maio, Giovanni. 1999. “The Metaphorical and Mythical Use of the Kidney in Antiquity.” American Journal of Nephrology 19 (2): 101–6.
- Maul, Stefan M. 2015. “Telling the Future: Reflections on the Status of Division in Ancient Near Eastern Politics.” In Geographies of Knowledge and Power (Klaus Tschira Symposia 7), edited by Peter Meusburger, Derek Gregory, and Laura Suarsana. Springer.
- McCarthy, Dennis J. 1969. “The Symbolism of Blood and Sacrifice.” Journal of Biblical Literature 88 (2): 166.
- Mena, Andrea K. 2012. “The Semantic Potential of עַל in Genesis, Psalms, and Chronicles.” MA Thesis, Stellenbosch University.
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- Peels, H.G.L. 2000. “Sanctorum Communio Vel Idolorum Repudiatio? A Reconsideration of Psalm 16,3.” Zeitschrift für die alttestamentliche Wissenschaft 112 (2): 239–51.
- Pietersma, Albert. “Psalm 15: A Commentary on the Text-as-Produced.” Preprint.
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- Ridderbos, Nicolaas Herman. 1972. Die Psalmen: stilistische Verfahren und Aufbau, mit besonderer Berücksichtigung von Ps 1-41. Beiheft zur Zeitschrift für die alttestamentliche Wissenschaft 117. De Gruyter.
- Röllig, Wolfgang. 1974. “Eine neue phoenizische Inschrift aus Byblos.” In Neue Ephemeris für semitische Epigraphik 2, edited by R. Degen, W.W. Müller, and W. Röllig. Harrassowitz.
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- Starr, Ivan. 1992. “Chapters 1 and 2 of the Bārûtu.” State Archives of Assyria Bulletin 6: 45–53.
- Verburg, Jelle. 2020. “The Libations of Blood in Psalm 16:4.” Vetus Testamentum 70: 759–64.
- Staszak, Martin. 2024. The Preposition Min. Beiträge zur Wissenschaft vom Alten und Neuen Testament 246. Kohlhammer.
- Waltke, Bruce. 1997. “Psalms.” In NIDOTTE, edited by Willem A. VanGemeren, vol. 4. Zondervan.
- Waltke, Bruce K., J.M. Houston, and Erika Moore. 2010. The Psalms as Christian Worship: A Historical Commentary. William B. Eerdmans.
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Footnotes
- ↑ Cf. van der Lugt 2006, §16; Weber 2016, 96.
- ↑ De Hoop and Sanders 2022, §6.
- ↑ On the use of a single line ["monocolon"] to begin a poem or poetic section, see Watson 2001, §7.3.
- ↑ COS 1.90–1.93; cf. Annus 2010.
- ↑ Cf. McCarthy 1969; Verburg 2020; Odyssey 11.37–37.
- ↑ Cf. COS 1.92; 1.120; Maul 2015; Starr 1992, 47.
- ↑ COS 1.120.