Psalm 16 Semantics
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Psalm 16
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 16, but for all of the psalms.
- See SDBH on Psalm 16.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
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| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
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. |
Psalm 16 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 16, click the expandable button below.
(Click diagram to enlarge)
Psalm 16 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
v. 1
| Hebrew | Verse | English |
|---|---|---|
| מִכְתָּ֥ם לְדָוִ֑ד | 1a | A miktam. By David. |
| שָֽׁמְרֵ֥נִי אֵ֝֗ל כִּֽי־חָסִ֥יתִי בָֽךְ׃ | 1b | Protect me, God, because I have taken refuge in you. |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
noun: מִכְתָּם miktam
Fragment
PrepositionalPhrase
Preposition
preposition: לְ of >> by
Object
noun: דָוִד David
Fragment
Vocative
noun: אֵל God
Fragment
Clause
Predicate
verb: שָׁמְר protect
Object
suffix-pronoun: ֵנִי me
SubordinateClause
Conjunction
conjunction: כִּי because
Clause
Predicate
verb: חָסִיתִי I have taken refuge
Adverbial
PrepositionalPhrase
Preposition
preposition: ב in
Object
suffix-pronoun: ָךְ you
Notes
No Grammar notes to display for this diagram.
Note for v. 1
- The psalm begins by addressing YHWH with the generic title God (אֵל) (cf. Ps 19:2). This title highlights YHWH's role as "the highest God, creator of heaven and earth" (SDBH; cf. Gen 14:18–22), the one who is supreme over all other gods (cf. Ps 82:1). The use of this title at the beginning of the psalm already anticipates the rejection of other, lesser gods in vv. 2b–4.
Note for v. 1
- The psalm begins with the verb protect (שׁמר): "causative action by which humans or deities make sure that an object is safe from harm; ◄ by observing the object and the surrounding area carefully and intervening when necessary" (SDBH). The second main part of the psalm (vv. 7–11) corresponds poetically to this word in v. 1 and further defines what it means. Based on the poetic structure, therefore, we can say that "protection" in this psalm includes, especially, giving guidance (vv. 7, 11a) amidst a perilous situation, so that the psalmist can escape death (v. 10) and choose the way that leads to life (v. 11a). One thinks, for example, of how YHWH guided, or "advised," David when he escaped from Saul at Keilah (1 Sam 23:1–13). YHWH "protected" David from death by showing him the way to life. One also thinks of Saul, who sought YHWH's guidance when the Philistines gathered against him for war (1 Sam 28:4–7). In this case, however, YHWH did not advise Saul, and so Saul turned to the world of the dead for guidance (cf. v. 3: "the holy ones who are in the earth").
Note for v. 1
- The meaning of the word miktam (מִכְתָּם) in the superscription is unclear (see DCH for a list of five different possibilities with bibliography). It occurs in five other psalms (Pss 56–60), all of which are psalms of David. Three of these psalms are also accompanied by the note "Do not destroy" (אַל־תַּשְׁחֵת) (Pss 57–59; cf. שָֽׁחַת in Ps 16:10). The Septuagint translates the term as "inscription" (στηλογραφία) (so HALOT; cf. DCH: "perh. in ref. to writing on a tablet"). In a Neopunic inscription discovered in Africa (KAI 165) the (related?) term ktm (or ktmm [plural]) appears, apparently with the meaning "stone with inscription" (Hoftijzer and Jongeling 1995, 547). Given the thematic significance of death in Ps 16, one might imagine this psalm written as a tomb inscription. Tomb inscriptions, which could include long poems, were common in the ancient Near Eastern world (see COS 2.14, 2.52–69). The main request in Psalm 16 – "protect me" (שָׁמְרֵנִי, v. 1) – would be consistent with a burial context. The Aaronic blessing (Num 6:24–26), which features the same word "protect" or "keep" (שׁמר), was found written on two silver plaques in a pre-exilic tomb in Jerusalem (Ketef Hinnom; see Barkay et al. 2004, 61, 68). The heading "Do not destroy" (אַל־תַּשְׁחֵת), which occurs in three of the miktam psalms, would also make sense in the context of a tomb inscription, either as a prayer for divine preservation (cf. Ps 16:10) or as a warning against desecration.
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 2
| Hebrew | Verse | English |
|---|---|---|
| אָמַ֣רְתִּ לַֽ֭יהוָה אֲדֹנָ֣י אָ֑תָּה | 2a | I have said to YHWH, "You are my Lord, |
| ט֝וֹבָתִ֗י בַּל־עָלֶֽיךָ׃ | 2b | my good; there is no one above you." |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Predicate
verb: אָמַרְתִּ <status="revocalization"> I have said
verb: אָמַרְתְּ <status="alternative"> you have said
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Object
ClauseCluster
Clause
Subject
pronoun: אָתָּה you
Predicate
verb: are
Complement
Apposition
ConstructChain <gloss="my Lord">
noun: אֲדֹנ Lord
suffix-pronoun: ָי me
ConstructChain <gloss="my good">
noun: טוֹבָת good
suffix-pronoun: ִי me
Clause
Predicate
Complement
PrepositionalPhrase
Preposition
preposition: עָלֶי above
Object
suffix-pronoun: ךָ you
Adverbial
adverb: בַּל there is no one
Notes
Note for v. 2
- Most translations interpret my good (טוֹבָתִי) as the subject of the clause: "my good is not above/beyond you" (see v. 2b alternative diagram). It is more likely, however, that "my good" (טוֹבָתִי) is in apposition to "my Lord:" "You are my Lord, my good." The words בַּל עָלֶיךָ then constitute their own clause: "There is no one above you." See The Text and Grammar of Psalm 16:2 for a detailed discussion of the issue.
Note for v. 2
- Normally in the Bible, the word אֲדֹנָי is a proper noun, "the Lord," and the yod ending (ָי), although originally a first-person suffix, has lost its value as a suffix and become part of the noun itself. In this context, however, it makes the most sense to interpret the yod as a first-person suffix: my Lord (parallel with "my good" [טוֹבָתִי] in the next line).[1] This is how most translations, ancient and modern, have understood the phrase.[2]
Note for v. 2
- The psalmist calls YHWH his "lord" (אֲדֹנָי) and his "good" (טוֹבָתִי). The word lord (אָדוֹן) refers to someone who is in "a position of authority over another" (SDBH). The word good (טוֹבָה) describes a "state in which people go through a time of relative prosperity" (SDBH). In this case, "good" is a figure of speech (metonymy) for "source of good." Compare similar expressions like "YHWH is... my salvation" (Ps 27:1; >> "YHWH is the source of my salvation") and "YHWH is our righteousness" (Jer 23:6; >> "YHWH is the source of our righteousness"). The NJPS, therefore, translates טוֹבָתִי as "my benefactor."
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
Note for v. 2
- The Masoretic Text vocalizes אמרת as a second-person feminine singular verb: "you say" (אָמַרְתְּ). But most translations, ancient and modern, agree that it should instead be vocalized as a first-person singular verb: "I say" (אָמַרתִּ). See The Text and Grammar of Psalm 16:2.
v. 2b alternative
SimpleGrammar
DiscourseUnit [v. 2b alternative] <status="alternative">
Fragment
Clause
Subject
ConstructChain
noun: טוֹבָת good
suffix-pronoun: ִי me
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: עָלֶי above
Object
suffix-pronoun: ךָ you
Adverbial
adverb: בַּל not
v. 3
| Hebrew | Verse | English |
|---|---|---|
| לִ֭קְדוֹשִׁים אֲשֶׁר־בָּאָ֣רֶץ הֵ֑מָּה | 3a | They are on the side of the holy ones who are in the earth, |
| וְ֝אַדִּירֵ֗י כָּל־חֶפְצִי־בָֽם׃ | 3b | the "all-my-pleasure-is-in-them" mighty ones. |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Subject
Nominal
pronoun: הֵמָּה they
Predicate
verb: are
Complement
Adjectival
PrepositionalPhrase
Preposition
preposition: לִ for >> on the side of
Object
Nominal
adjective: קְדוֹשִׁים holy ones
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject
Predicate
verb: are
Complement
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
Nominal
noun: אָרֶץ earth
article: הָ the <status="elided">
Conjunction
conjunction: וְ and
Nominal <gloss="the 'all-my-pleasure-is-in-them' mighty ones">
ConstructChain
Nominal
adjective: אַדִּירֵי the mighty ones
Nominal
Clause
Subject
Nominal
ConstructChain
noun: חֶפְצ pleasure
suffix-pronoun: ִי me
quantifier: כָּל all
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: ב in
Object
suffix-pronoun: ָם them
Notes
Note for v. 3
- This verse is notoriously difficult to interpret. See The Text and Grammar of Psalm 16:3 for a detailed discussion of the issues. In short, we prefer to follow the reading of the Masoretic Text (cf. Barthélemy et al. 2005, 62–71), and we interpret it as follows: "They are on the side of (lit.: for) the holy ones who are in the earth, and [they are on the side of] the 'all-my-delight-is-in-them' mighty ones." Our interpretation involves the following claims:
- The lamed prepositional phrase ("on the side of the holy ones," לִקְדוֹשִׁים) introduces the predicate complement of a verbless clause, with the pronoun "they" (הֵמָּה) as the subject (cf. Exod 32:26; Josh 5:13; Ps 120:7).
- The words "holy ones" (קְדוֹשִׁים) and "mighty ones" (אַדִּירֵי) refer to divine beings, i.e., gods other than YHWH (see lexical note).
- The relative clause "which are in the earth" (אֲשֶׁר־בָּאָרֶץ) identifies the "holy ones" as underworld deities (see lexical note). It also implies that these divine beings are lower than, or inferior to YHWH, who is in heaven (cf. v. 2: "there is no one above you").
- The pronoun "they" (הֵמָּה) either refers to the psalmist's enemies, implied by his request for protection in v. 1, or it refers generically to "others" (cf. the plural demonstrative pronoun אֵלֶּה in Ps 20:8).
- The phrase "all my pleasure is in them" (כָּל־חֶפְצִי־בָם) does not represent the psalmist's personal feelings towards the "mighty ones," but the general sentiment that other people have towards them. They are "the mighty ones, of whom people say: all my delight is in them" (Peels 2000, 247–248; cf. Ḥakham 1979, 68). The phrase חֶפְצִי־בָם might even be a fixed expression (cf. 2 Kgs 21:1; Isa 62:4; so Ridderbos 1972, 157).
Note for v. 3
- The word holy ones (קְדֹשִׁים) probably refers to divine beings (אֱלֹהִים) whom people worship and consult for help in time of trouble (cf. Ps 89:6–8; Zech 14:5; Job 5:1; 15:15 [qere]; so SDBH; see The Text and Grammar of Psalm16:3).
Note for v. 3
- The “holy ones” are described specifically as being in the earth" (בָּאָרֶץ). This description could mean that the "holy ones" are "those who are honoured in the land, in local sanctuaries," in contrast to those who are in heaven, surrounding YHWH's throne (Peels 2000, 247). Alternatively, the phrase "in the earth" could denote "the netherworld" (Spronk 1986, 336; cf. HALOT on אֶרֶץ as "underworld;" see esp. 1 Sam 28:13). According to this interpretation, the "holy ones" (קְדֹשִׁים) would refer to the "deified dead" (Spronk 1986, 336; cf. Isa 14:9–20; 1 Sam 28). Three considerations support seeing "the earth" in v. 3 as a reference to the underworld. First, it sufficiently explains why the (otherwise unnecessary) phrase "in the earth" would be used here. Second, there is a poetic connection between v. 3 and v. 10 (see Poetic Structure), and v. 10 explicitly mentions the underworld: "Sheol... the pit." Third, a reference to underworld deities in v. 3 is consistent with the reference to blood libations in v. 4b. In some ancient pagan religions, blood libations were associated with underworld deities (cf. McCarthy 1969; Verburg 2020). For example, in the Babylonian legend of Etana, we read: "Daily Etana beseeches Shamash: 'Thou hast eaten, O Shamash, the fat of my sheep, the netherworld has drunk the blood of my lambs; the gods I have honored, the ghosts I have revered'" (Marsh Tablet, lines 34–36, cited in McCarthy 1969, 171–172). Similarly, on the other side of the Mediterranean world, a passage in the Odyssey says, "I took the sheep and cut their throats over the pit, and the dark blood flowed. Then there gathered from out of Erebus the ghosts of those that are dead" (Odyssey 11.37–37; Murray and Dimock 1919, 403). Furthermore, various passages in the Old Testament suggest that "cults of the dead existed and flourished in ancient Palestine" (Lewis 1999, 230; see e.g., Deut 18:9–11; 26:14; 1 Sam 28; 2 Kgs 21:6; 23:24; Ps 106:28). One passage that bears striking resemblance to Psalm 16 and might allude to the cult of the dead is Isaiah 57:4b–6: “Are you not children of transgression… who slaughter your children in the valleys, under the clefts of the rocks? Among the smooth stones of (בְּחַלְּקֵי) the valley is your portion (חֶלְקֵךְ, cf. Ps 16:5); they, they, are your lot (גּוֹרָלֵךְ, cf. Ps 16:5); to them you have poured out a drink offering (נֶסֶךְ, cf. Ps 16:4)” (ESV). This passage appears to describe the worship of Molech (Motyer 1993, 472), “a netherworld deity to whom children were offered by fire for some divinatory purpose” (Heider 1999, 585; cf. Lev 20:2–6). It is also plausible, as some have argued, that the word translated “smooth stones” (חַלְּקֵי) in Isaiah 57:6 actually means “the dead” (so Irwin 1967, on the basis of the well-attested Ugaritic root חלק, “to perish;” cf. Olmo Lete and Sanmartín 2003, 388–389). Hence: “Among the dead of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering.” The similarities with Psalm 16:3–4 are striking and suggest that the "holy ones who are in the earth" (v. 3) are underworld deities.
Note for v. 3
- The word mighty ones (אַדִּירֵי), which is parallel to "holy ones," is also used to describe divine beings (cf. 1 Sam 4:8; see also the use of the Phoenician adjective אדר to describe gods in KAI 48.2; 58) and perhaps the deified dead in particular (see Spronk 1986, 210–211). There is a fourth-fifth century Phoenician inscription on a sarcophagus discovered in Byblos that warns anyone who would disturb the dead man’s resting place: "The mighty (האדר) Og will avenge me." Og, described here as “mighty” (האדר) was likely thought to be a netherworld deity (cf. Röllig 1974, 6).
Note for v. 3
- The same two adjectives—"holy" and "mighty"—are parallel in a Ugaritic poem, the Kirta Epic: "Will the mountain of Ba'lu weep for you, father, Sapanu, the holy (qdš) citadel, Nannaya the mighty (adr) citadel" (COS 1.102, 339; KTU 1.16, I:7–8).
Note for v. 3
- Verse 3b is one long construct chain: the 'all-my-pleasure-is-in-them' mighty ones (אַדִּירֵי כָּל־חֶפְצִי־בָם). For other examples of independent clauses embedded within construct chains, see GKC §130d. The clause "all my pleasure is in them" (כָּל־חֶפְצִי־בָם) reflects the attitude of others towards the "mighty ones." They are "the mighty ones, of whom people say: all my delight is in them" (Peels 2000, 247–248; cf. Ḥakham 1979, 68). The phrase כָּל־חֶפְצִי־בָם might even be a fixed expression (cf. 2 Kgs 21:1; Isa 62:4) (so Ridderbos 1972, 157), in which case, it is not surprising to find it functioning as a nominal here.
Note for v. 3
- According to our interpretation of this difficult verse, the lamed preposition on לִקְדוֹשִׁים describes the others as being on the side of the holy ones and the mighty ones (cf. Exod 32:26; Josh 5:13; Ps 120:7).[3] See The Text and Grammar of Psalm16:3 for a detailed discussion of the issues and of other possible interpretations of the lamed.
No Verbal notes to display for this diagram.
Note for v. 3
- Many scholars conclude that the text of v. 3 is corrupt, and they propose various ways of "fixing" the text (conjectural emendation). The number and variety of proposed emendations is bewildering – we have catalogued some 18 different conjectural emendations for this verse. Needless to say, at least 17 of these proposals are incorrect, and, in all probability, all 18 are incorrect. Even if the text is "corrupt," the probability of recovering an earlier form of the text through conjectural emendation is extremely unlikely in this case (cf. Barthélemy 2012, 92–96). Therefore, it is best to try and make sense of the Masoretic Text, whose reading probably underlies all of the textual witnesses (cf. Barthélemy et al 2005, 62–71). Indeed, we argue that the Masoretic Text, although difficult, is grammatical and makes good sense. See the grammar note, and see The Text and Grammar of Psalm16:3 for a detailed discussion of the issues. The alternative diagrams on this page will not deal with conjectural emendations – there are simply too many. Instead, the alternative diagrams here will focus on three alternative ways of reading the Masoretic Text.
v. 3 alternative 1
SimpleGrammar
DiscourseUnit [v. 3 alternative 1] <status="alternative">
Fragment
Clause
Subject
Nominal
Apposition
Nominal
PrepositionalPhrase
Preposition
preposition: לִ as for
Object
Nominal
adjective: קְדוֹשִׁים holy ones
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject
Predicate
verb: are
Complement
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
Nominal
noun: אָרֶץ land
article: הָ the
pronoun: הֵמָּה they
Predicate
verb: are
Complement
Nominal
ConstructChain
Nominal
adjective: אַדִּירֵי the prominent ones
Nominal
Clause
Subject
Nominal
ConstructChain
noun: חֶפְצ delight
suffix-pronoun: ִי me
quantifier: כָּל all
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: ב in
Object
suffix-pronoun: ָם them
Notes
Note for v. 3
- Many modern European translations analyze the grammar as it is presented in the v. 3 alternative 1 diagram. This grammatical analysis results in the following translation: "As for the saints in the land, they are the excellent ones, in whom is all my delight" (ESV, cf. the many similar translations given on our exegetical issue page). The biggest problem with this interpretation is that it does not account for the waw conjunction on וְאַדִּירֵי ("and the excellent ones"). Proponents of this view often argue (or assume) that the waw should be deleted. Another problem with this view is that it rests on the questionable claim that a lamed prepositional phrase can introduce a left-dislocated subject. See The Text and Grammar of Psalm16:3 for a detailed discussion.
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No Textual notes to display for this diagram.
v. 3 alternative 2
SimpleGrammar
DiscourseUnit [v. 3 alternative 2] <status="alternative">
Fragment
Clause
Subject
Nominal
ConstructChain
noun: חֶפְצ delight
suffix-pronoun: ִי me
quantifier: כָּל all
Predicate
verb: is
Complement
Apposition
Complement
PrepositionalPhrase
Preposition
preposition: ב in
Object
suffix-pronoun: ָם them
Complement
PrepositionalPhrase
Preposition
preposition: לִ as for
Object
Nominal
adjective: קְדוֹשִׁים holy ones
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject
Predicate
verb: are
Complement
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
Nominal
noun: אָרֶץ land
article: הָ the
Complement
Nominal
pronoun: הֵמָּה they
Conjunction
conjunction: וְ and
Nominal
adjective: אַדִּירֵי the prominent ones
Notes
Note for v. 3
- Other modern translations analyze the grammar as reflected in the v. 3 alternative 2 diagram. This analysis results in the following translation: "The saints who are in the land, they and the mighty ones – all my delight is in them" (cf. e.g., NBS).[4] The biggest problem with this translation is that וְאַדִּירֵי is a construct form and, therefore, cannot be separated from "all my delight is in them." The text should be interpreted as, "the majestic ones in whom is all [my] delight" (cf. GKC §130d). See The Text and Grammar of Psalm16:3 for a detailed discussion of this verse.
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No Textual notes to display for this diagram.
v. 3 alternative 3
SimpleGrammar
DiscourseUnit [v. 3 alternative 3] <status="alternative">
Fragment
Clause
Subject
Predicate
verb: אָמַרְתִּ I say <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ about
Object
Nominal
adjective: קְדוֹשִׁים holy ones
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject
pronoun: הֵמָּה they
Predicate
verb: are
Complement
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
Nominal
noun: אָרֶץ land
article: הָ the
Conjunction
conjunction: וְ
Nominal
ConstructChain
Nominal
adjective: אַדִּירֵי the prominent ones
Nominal
Clause
Subject
Nominal
ConstructChain
noun: חֶפְצ delight
suffix-pronoun: ִי me
quantifier: כָּל all
Predicate
verb: was
Complement
PrepositionalPhrase
Preposition
preposition: ב in
Object
suffix-pronoun: ָם them
Notes
Note for v. 3
- Barthélemy et al (2005, 71) propose analyzing the grammar of v. 3 as it is presented in v. 3 alternative diagram 3. This analysis results in the following translation: "(2) I said... (3) about the holy ones who are in the land, the mighty ones in whom I used to delight: (4) 'May the punishment of those who acquire a foreign god with gifts be multiplied; I will no longer pour out their blood libations...'" According to this interpretation, vv. 2–4 constitute one large syntactic unit. The lamed prepositional phrase that begins v. 3 (לִקְדוֹשִׁים) modifies the verb "I say" (אָמַרְתִּ) in v. 2; v. 3 introduces the topic of speech ("I say about the holy ones... and [about] the mighty ones..."); and v. 4 introduces the actual content of the speech ("May the punishment... be multiplied..."). This interpretation is a noble attempt to make sense of the Masoretic Text, but it falls short at multiple points. In the first place, it requires that the construct chain כָּל־חֶפְצִי־בָם refer to the past – "in whom was all my delight" – which would be unusual (see also NET, CEB). Second, this interpretation requires analyzing "they" (הֵמָּה) as a retrospective subject pronoun within the relative clause ("who [they] are in the land"), which, as Driver notes, "is incorrect Hebrew... [T]he pronoun in such cases never stands at the end, except after a negative" (Driver 1915, 190; cf. JM §158g). Finally, this interpretation requires that v. 3 be an exceptionally long quotative frame, which, though not impossible, seems unusual. See The Text and Grammar of Psalm16:3 for a detailed discussion of this verse.
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v. 4
| Hebrew | Verse | English |
|---|---|---|
| יִרְבּ֥וּ עַצְּבוֹתָם֮ אַחֵ֪ר מָ֫הָ֥רוּ | 4a | Their idols increase; they have acquired another. |
| בַּל־אַסִּ֣יךְ נִסְכֵּיהֶ֣ם מִדָּ֑ם | 4b | I will not pour out their drink offerings of blood, |
| וּֽבַל־אֶשָּׂ֥א אֶת־שְׁ֝מוֹתָ֗ם עַל־שְׂפָתָֽי׃ | 4c | and I will not utter their names with my lips. |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
Clause
Subject
ConstructChain <gloss="their idols">
noun: עַצְּבוֹת idols
suffix-pronoun: ָם them
Predicate
verb: יִרְבּוּ increase
Fragment
Clause
Subject
Predicate
verb: מָהָרוּ they have paid the bride price for >> they have acquired
Object
Nominal
adjective: אַחֵר another
Fragment
ClauseCluster
Clause
Predicate
verb: אַסִּיךְ I will pour out
Object
Nominal <gloss="their drink offerings of blood">
ConstructChain
noun: נִסְכֵּי drink offerings
suffix-pronoun: הֶם them
Adjectival
PrepositionalPhrase
Preposition
preposition: מִ of
Object
noun: דָּם blood
Adverbial
adverb: בַּל not
Conjunction
conjunction: וּ and
Clause
Predicate
verb: אֶשָּׂא I will lift up >> utter
Object
particle: אֶת
Nominal <gloss="their names">
ConstructChain
noun: שְׁמוֹת names
suffix-pronoun: ָם them
Adverbial
adverb: בַל not
Adverbial
PrepositionalPhrase <gloss="with my lips">
Preposition
preposition: עַל on
Object
ConstructChain
noun: שְׂפָת lips
suffix-pronoun: ָי me
Notes
Note for v. 4
- Verse 4 is also difficult, and many of the proposals to interpret v. 3 involve v. 4 as well. (See e.g., the v. 3 alternative 3 diagram, which treats vv. 2–4 as one big syntactic unit.) We argue that v. 4 is syntactically independent from v. 3. Verse 4a consists of two independent clauses: "Their idols increase; they have acquired (lit: 'paid the bride price for') another one." See The Text and Grammar of Psalm16:4 for a detailed discussion of this verse.
Note for v. 4
- The phrase עַצְּבוֹתָם probably means their idols (see The Text and Grammar of Psalm16:4). This meaning makes good sense in the context, and it has the support of multiple ancient versions (Theodotion, Quinta, Jerome, Targum). Although the usual phrase for "their idols" is masculine (עֲצַבֵּיהֶם, lexical form: עָצָב), there are numerous examples of masculine nouns having alternative, feminine forms. We conclude that עַצְּבוֹתָם is a unique feminine form of this word (in lexical form: עֲצָבָה or עַצֶּ֫בֶת).
Note for v. 4
- The word מָהָרוּ probably means acquire (lit.: "pay the bride-price for") (see The Text and Grammar of Psalm16:4). This interpretation is consistent with the only other use of מָהַר (qal) in the Bible (Exod 22:16), and it makes sense in the context—both the syntactic context (object: אַחֵר) and the semantic context, which is about idolatry, which, in turn, is often described using marital language.
Note for v. 4
- The word drink offering (נֶסֶךְ, here: נִסְכֵּיהֶם) refers to an "action by which humans pour out a liquid, such as wine, oil, or even blood before a deity ► as a sacrifice" (SDBH). Drink offerings consisting of wine were a regular part of Israelite worship (e.g., Lev 23:13; Num 28:7; for examples of illicit drink offerings to other gods, see Jer 7:18; 19:13; 32:29; Ezek 20:28). In this psalm, the drink offering consists, not of wine, but of "blood" (דָּם). As noted in connection with v. 3, drink offerings of blood were associated with the worship of underworld deities.
Note for v. 4
- The phrase נִסְכֵּיהֶם מִדָּם is short for "their drink offerings (which are made) of blood" (Radak: נסכיהם שהם מדם; cf. Staszak 2024, 123; cf. KJV, ESV, NRSVue, CSB, NET, NIV, NLT, CEB, NEB). The pronoun suffix their (הֶם) indicates the possessor of the drink offerings, and the prepositional phrase "(made) of blood" (מִדָּם) describes the nature, or substance, of the drink offerings. Instead of wine, these pagan offerings to underworld deities consist of blood.[5]
- The syntactic construction נִסְכֵּיהֶם מִדָּם is somewhat unusual. Instead, we might have expected a three-member construct chain: *נִסְכֵּי דְמָם*. E.g., "their idols of silver (אֱלִילֵי כַסְפּוֹ) and their idols of gold (אֱלִילֵי זְהָבוֹ)" (Isa 2:20, ESV). But such a construction could have been confusing, liable to be misunderstood as "drink offerings of their blood." Furthermore, the use of the phrase מִדָּם makes for alliteration (repetition of consonant sounds) with שְׁמוֹתָם in the previous line: מִדָּם // -מוֹתָם. Thus, to avoid confusion and achieve alliteration, the poet used the phrase נִסְכֵּיהֶם מִדָּם.
No Verbal notes to display for this diagram.
Note for v. 4
- We follow the Masoretic Text for v. 4. The ancient versions provide two alternative readings for v. 4. First, instead of a qal vocalization of ירבו ("they increase," יִרְבּוּ, so MT), the Targum assumes a hiphil vocalization ("they cause to increase," יַרְבּוּ). We prefer the qal vocalization both because it has the weight of tradition behind it (MT, LXX, Symmachus, Aquila, Theodotion, Jerome, Peshitta), and because is the more difficult reading. It is difficult, because it involves a gender disagreement between the subject (עַצְּבוֹתָם) and the verb (יִרְבּוּ - masculine). Nevertheless, this kind of gender disagreement is not unusual. See The Text and Grammar of Psalm16:4. The second variant vocalization is מִהֵרוּ ("hurry/rush") instead of מָהָרוּ (so MT). Most of the ancient translations appear to have vocalized the text in this way (see LXX, Theodotion, Targum; cf. Jerome, Peshitta, Symmachus). Nevertheless, we prefer the qal vocalization of MT, which, again, presents the more difficult reading and, when rightly understood, makes the most sense in the context. See The Text and Grammar of Psalm16:4.
v. 4 alternative 1
SimpleGrammar
DiscourseUnit [v. 4 alternative 1] <status="alternative">
Fragment
Clause
Subject
ConstructChain
noun: עַצְּבוֹת sorrows
Apposition
Nominal
suffix-pronoun: ָם them
Nominal
Clause
Subject
Nominal
particle: אֲשֶׁר <status="elided"> who
Predicate
verb: מָהָרוּ have acquired
verb: מִהֵרוּ <status="revocalization"> have rushed
Object
Nominal
adjective: אַחֵר another
Adverbial
Nominal
adjective: אַחֵר to another
Predicate
verb: יִרְבּוּ increase
Notes
Note for v. 4
- Many translations analyze the grammar as it is represented in the v. 4 alternative 1 diagram. This results in the following translation: "The sorrows of those who run after another god shall multiply" (ESV; cf. many of the modern translations listed on the exegetical issue page). According to this interpretation, the second clause in v. 4a (אַחֵר מָהָרוּ) is a relative clause that modifies the 3mp pronominal suffix on עַצְּבוֹתָם (cf. JM §158a).
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v. 4 alternative 2
SimpleGrammar DiscourseUnit [v. 4 alternative 2] <status="alternative"> Fragment Clause Subject Predicate verb: יַרְבּוּ <status="revocalization"> they increase Object ConstructChain noun: עַצְּבוֹת sorrows Apposition Nominal suffix-pronoun: ָם them Nominal Clause Subject Nominal particle: אֲשֶׁר <status="elided"> who Predicate verb: מָהָרוּ have acquired verb: מִהֵרוּ <status="revocalization"> have rushed Object Nominal adjective: אַחֵר another Adverbial Nominal adjective: אַחֵר another
Notes
Note for v. 4
- Some translations analyze the grammar as it is represented in the v. 4 alternative 2 diagram. This results in the following translation: "Those who seek the favor of another god will only increase their torment" (cf. NFC).[6] This interpretation is similar to v. 4 alternative diagram 1 insofar as the second clause in v. 4a (אַחֵר מָהָרוּ) is interpreted as a relative clause that modifies the 3mp pronominal suffix on עַצְּבוֹתָם (cf. JM §158a). It differs from v. 4 alternative diagram 1 insofar as ירבו is vocalized as a hiphil (יַרְבּוּ), which changes the syntactic structure of the clause.
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v. 5
| Hebrew | Verse | English |
|---|---|---|
| יְֽהוָ֗ה מְנָת־חֶלְקִ֥י וְכוֹסִ֑י | 5a | YHWH is the portion I possess and my cup. |
| אַ֝תָּ֗ה תּוֹמִ֥יךְ גּוֹרָלִֽי׃ | 5b | You are holding my lot. |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: is
Complement
Nominal <gloss="the portion I possess">
ConstructChain
noun: מְנָת portion
noun: חֶלְק portion >> treasured possession
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
Nominal <gloss="my cup">
ConstructChain
noun: כוֹס cup
noun: ִי me
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb-participle: תּוֹמִיךְ are holding
Object
ConstructChain <gloss="my lot">
noun: גּוֹרָל lot
noun: ִי me
Notes
Note for v. 5
- On the construct form מְנָת, cf. Ps 11:6 (מְנָת כֹּוסָם); Ps 63:11 (מְנָת שֻׁעָלִים); Jer 13:25 (מְנָת־מִדַּיִךְ).
Note for v. 5
- The language in vv. 5–6 evokes the scene of dividing up land to possess. Many of the words in these verses, including "possession" (חֵלֶק), "lot" (גּוֹרָל), "boundary lines" (חֲבָלִים), and "inheritance" (נַחֲלָה), belong to this contextual domain. E.g., "Be sure that the land is distributed (יֵחָלֵק) by lot (בְּגוֹרָל). What each group inherits (יִנְחָלוּ) will be according to the names for its ancestral tribe. Each inheritance (נַחֲלָתוֹ) is to be distributed (תֵּחָלֵק) by lot (הַגּוֹרָל) among the larger and smaller groups” (Num 26:55–56, NIV); "The inheritance of (נַחֲלַת) the Simeonites was taken from the share (חֶבֶל, lit.: 'rope') of Judah, because Judah’s portion (חֵלֶק) was more than they needed. So the Simeonites received their inheritance within the territory of Judah" (Josh 19:9, NIV). Some modern English translations make the reference to land explicit. E.g., "It is as if I have been given fertile fields or received a beautiful tract of land" (v. 6, NET; "Delightful country has fallen to my lot; lovely indeed is my estate" (v. 6, NJPS).
Note for v. 5
- The word חֵלֶק, according to its most basic and most common meaning, describes "one part of an object (or range of objects) that has been divided into several portions" (SDBH), often referring to land in particular (e.g., Num 18:20; Deut 10:9; 12:12; 14:27, 29; 18:1; Josh 14:4; 15:13; 18:5–9; 19:9; Ezek 45:7; 48:8, 21). Here, where it refers to YHWH—"someone with whom one has a close, affectionate, and exclusive relationship ◄ as if it were a private possession" (SDBH)—it is glossed treasured possession (cf. Num 18:20).
Note for v. 5
- The word lot (גּוֹרָל) refers to a "specially marked object, such as a pebble or piece of pottery, ► used in order to decide questions" (SDBH). Lots were used to divide property, especially land (see, e.g., Num 26:55; also clothing in Ps 22:19). The term "lot" can also refer figuratively to the "decision" indicated by the lot, the property ("allotment") which is acquired by the lot, or the "destiny" of an individual "described as an allotment from God" (SDBH). The last of these definitions seems most appropriate to Ps 16:5: "you hold my lot" >> "you control my destiny" (CEB; cf. NJPS).
Note for v. 5
- The word cup (כּוֹס) is "often used figuratively to denote one's portion in life, received from God" (SDBH; cf. Pss 11:6; note also the similar sense of "cup" in the NT, e.g., John 11:18). In Psalm 16:5, YHWH not only gives the psalmist his cup (i.e., determines his destiny, YHWH himself is the psalmist's cup, his portion in life (cf. Ps 73:24–26).
Note for v. 5
- The construct phrase מְנָת־חֶלְקִי appears to be short for "the portion (מְנָת) that was given to me as a possession (חֵלֶק) (so Rabbi Moshe Yitzhak Ashkenazi: מנה שנתנה לי לחלק). Modern English translations have "my allotted share" (NJPS), "my allotted portion" (NEB), "my chosen portion" (NRSVue, ESV; so DCH), or simply "my portion" (CEB, NIV, CSB).
No Verbal notes to display for this diagram.
Note for v. 5
- The form תּוֹמִיךְ is "an anomaly" (GKC §50e). It looks like a 2ms hiphil yiqtol verb from the root ימך/ומך, but this root never occurs elsewhere in the Bible. Perhaps it occurs only here and is related to an Arabic verb that means "make broad."[7] Or, perhaps it is a by-form of the root מכך ("to be low").[8] This would provide a parallel for "fall" (נָפְלוּ) in the next verse.[9] But most modern translations analyze תּוֹמִיךְ (sometimes revocalized as תּוֹמֵיךְ or תּוֹמֵךְ) as a participle from the root תמך: "you hold my lot" (ESV). It might be possible to retain the Masoretic spelling (תּוֹמִיךְ) and still interpret the form as a participle. Radak, for example, argues that תּוֹמִיךְ is a participle and that the hireq in תּוֹמִיךְ should be interpreted as though it were a tsere (= תּוֹמֵיךְ), like הִנְנִי יוֹסִף in Isa 29:14 and Isa 38:5 (cf. Avishur 1996, 71). See also the form הַסֹּבֵיב in 2 Kgs 8:21. On the other hand, there is manuscript support for the emendation/revocalization to the participle. Kennicott lists some 23 manuscripts that read תומך (without the hireq yod; so also the Babylonian manuscript BL Or 2373). The Septuagint, which has a participle here (σὺ εἶ ὁ ἀποκαθιστῶν), also appears to have read תומך. It is also worth noting that there is no note in the Masorah protecting תּוֹמִיךְ, even though it is a unique form.
v. 6
| Hebrew | Verse | English |
|---|---|---|
| חֲבָלִ֣ים נָֽפְלוּ־לִ֭י בַּנְּעִמִ֑ים | 6a | Property lines have fallen for me in the most delightful places. |
| אַף־נַ֝חֲלָ֗תִ שָֽׁפְרָ֥ה עָלָֽי׃ | 6b | Yes, my inheritance is beautiful to me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Subject
noun: חֲבָלִים ropes >> property lines
Predicate
verb: נָפְלוּ have fallen
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase <gloss="in the most delightful places">
Preposition
preposition: בַּ in
Object
Nominal
article: הַ <status="elided"> the
adjective: נְּעִמִים delightful
Fragment
particle: אַף yes
Fragment
Clause
Subject
ConstructChain <gloss="my inheritance">
noun: נַחֲלָת inheritance
suffix-pronoun: ִי <status="revocalization"> me
Predicate
verb: שָׁפְרָה is beautiful
Adverbial
PrepositionalPhrase
Preposition
preposition: עָל to
Object
suffix-pronoun: ָי me
Notes
No Grammar notes to display for this diagram.
Note for v. 6
- "Ropes" (חֲבָלִים) are "made by twisting together palm fibres, linen, or reeds" (SDBH), and they have a variety of uses: "tying and keeping things together, climbing, measuring, drawing things to oneself, making traps, etc." (SDBH). In this context, the "ropes" are used to measure and demarcate the psalmist's allotment, as in a land survey. We see a similar use, for example, in Amos 7:17: "your land shall be divided up (תְּחֻלָּק) with a measuring line (בַּחֶבֶל )" (ESV; cf. Ps 78:55). Modern English translations render the term as "lines" (KJV, ESV), "boundary lines" (NIV, CSB), or "property lines" (CEB).
Note for v. 6
- The verb is beautiful (שָׁפְרָה), which occurs only here in the Hebrew Bible, is an Aramaism (so HALOT). It occurs frequently in Aramaic in the G-stem (which corresponds to the qal stem in Hebrew) with the meaning "be beautiful, pleasing" (CAL). For example, a passage in the Genesis Apocryphon (1QapGen, Aramaic) uses the root שׁפר together with the root נעם (cf. Ps 16:6) to describe Sarah's beauty: "How... pretty (שפיר) is the shape of her face, and how lovely (נעים) and how smooth the hair of her head... No virgin or wife who enters the bridal chamber is more beautiful (ישרפן) than her" (1QapGen XX.1, 6; cited in García-Martínez and Tigchelaar 1997, 40–41; see also יִשְׁפַּר in Dan 4:24 [English: Dan 4:27]). The use of this Aramaic verb in Psalm 16 might be due to its alleged northern/Israelian origin (Rendsburg 2003, 28; cf. Gen 49:21 [שָׁפֶר, with reference to the northern tribe of Naphtali]). At the same time, it might have been chosen for its sound (note the connection with שְׂפָתָי in v. 4c; see Poetic Structure).
Note for v. 6
- The adjective delightful (נָעִים) is a keyword in this psalm. It occurs in v. 6, at the conclusion of the psalm's first main section (vv. 2–6, בַּנְּעִמִים [masculine]), and it occurs again in the last line of the psalm (v. 11c, נְעִמוֹת [feminine]).[10] Both times, it occurs as a substantival adjective: "delightful [places]" (v. 6), "delightful [things]" (v. 11) (cf. Job 36:11). Outside of this psalm, the word is rather rare and occurs only in poetry (2 Sam 1:23; 23:1; Pss 81:3; 133:1; 135:3; 147:1; Prov 22:18; 23:8; 24:4; Job 36:11; Song 1:16). It refers to a "state in which a person or object has qualities that inspire love and appreciation" (SDBH). In Genesis 49:15, the verb נעם is applied to land: "But he sees that the resting place is good And that the land is delightful (נָעֵמָה)" (Gen 49:15, GNT).
Note for v. 6
- The phrase "delightful [ones]" (נְעִמִים) is probably short for "delightful places" (cf. ESV, NRSVue NIV, NASB95, KJV; so Radak: במקומות נעימים). The definite article (בַּנְּעִמִים) probably marks the phrase as a superlative: the most delightful places (so LXX: "in the most excellent spots" [ἐν τοῖς κρατίστοις], trans. NETS). For the use of the definite article to indicate a superlative, see JM §141j.
Note for v. 6
- The phrase to me (עָלָי) modifies the verb "is beautiful" and describes a relationship of perception: "is beautiful to me" >> "I perceive that it is beautiful" (cf. Ps 104:34; Mena 2012, §5.4.5).
No Verbal notes to display for this diagram.
Note for v. 6
- The form נַחֲלָת could be a by-form of the more common form נַחֲלָה, meaning "inheritance."[11] Alternatively, נַחֲלָת could be revocalized to נַחֲלָתִ, "my inheritance."[12] This would be similar to אָמַרְתִּ in v. 2 (see notes on v. 2).[13] and it would make sense in the context: "my inheritance (not "an inheritance") is beautiful to me."[14]
v. 7
| Hebrew | Verse | English |
|---|---|---|
| אֲבָרֵ֗ךְ אֶת־יְ֭הוָה אֲשֶׁ֣ר יְעָצָ֑נִי | 7a | I will bless YHWH, who has advised me. |
| אַף־לֵ֝יל֗וֹת יִסְּר֥וּנִי כִלְיוֹתָֽי׃ | 7b | Yes, throughout the night, my kidneys instructed me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Subject
Predicate
verb: אֲבָרֵךְ I will bless
Object
particle: אֶת
noun: יְהוָה YHWH
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject
Predicate
verb: יְעָצָ has advised
Object
suffix-pronoun: נִי me
Fragment
particle: אַף yes
Fragment
Clause
Subject
ConstructChain <gloss="my kidneys">
noun: כִלְיוֹת kidneys
suffix-pronoun: ָי me
Predicate
verb: יִסְּרוּ instructed
Object
suffix-pronoun: נִי me
Adverbial <gloss="throughout the night">
noun: לֵילוֹת parts of the night
Notes
No Grammar notes to display for this diagram.
Note for v. 7
- The word advise (יעץ) describes an "action by which humans or deities give information to others to help them exercise their minds to determine how they are going to achieve a particular purpose" (SDBH). A prototypical example of human "advising" (יעץ) is found in the story of Absalom's rebellion, which was supported by the "advice" (עצה) of Ahitophel: "Now in those days the counsel (עצה) that Ahithophel gave (יעץ) was as if one consulted the oracle of God, so all the counsel (עצה) of Ahithophel was esteemed both by David and by Absalom" (2 Sam 16:23, NRSVue). An example of divine advising is found in 2 Samuel 23, e.g., v. 2, "Therefore David inquired of the Lord, 'Shall I go and attack these Philistines?' And the Lord said to David, 'Go and attack the Philistines and save Keilah'" (1 Sam 23:2, ESV). Although the verb "advise" (יעץ) is not used in this passage, it would be an accurate way of describing this event (cf. 2 Sam 16:23), and it helpfully illustrates the kind of situation that Psalm 16:7 is describing.[15]
Note for v. 7
- The subject in v. 7b, translated variously as "heart" (ESV, NIV, NLT), "mind" (NASB95, cf. CEB), and "conscience" (NJPS, GNT, HCSB), is, literally, kidneys (כִּלְיוֹת). A person's "kidneys" figuratively represent the "seat of a person's emotions and devotion to God, created by God, and hidden to everyone but God himself" (SDBH; cf. Pss 7:10; 26:2; Prov 23:16; DCH: "seat of human conscience"). As Maio explains, "In Hebrew tradition, they were considered to be the most important internal organs along with the heart. In the Old Testament most frequently the kidneys are associated with the most inner stirrings of emotional life. But they are also viewed as the seat of the secret thoughts of the human; they are used as an omen metaphor, as a metaphor for moral discernment, for reflection and inspiration. This field of tension in metaphoric usage is resolved under the conception of the kidneys as life center. In the Old Testament the kidneys thus are primarily used as metaphor for the core of the person, for the area of greatest vulnerability."[16] In light of the parallel line—"YHWH, who has advised me"—"my kidneys instruct me at night" might refer to YHWH communicating to the psalmist in dreams (cf. 2 Sam 28:6). Or perhaps it refers to some internal deliberation, interpreted as a revelation from God. See, for example, the similar passage in the Kirta Epic: "Yaṣṣubu also returned to the palace, where his inner self instructed him (w ywsrnn . ggnh): Go to your father, Yaṣṣubu, go to your father and speak..."[17] Poetically, the mention of a body part here in v. 7 forms a poetic parallel with the body parts in v. 9 (see Poetic Structure: similar beginnings). The mention of kidneys might also allude to the Ancient Near Eastern practice of "extispicy" (the examination of animal entrails for divine messages). This practice usually involved the examination of the liver,[18] but sometimes it included the kidneys as well.[19] Whereas others look to animal kidneys for divine guidance, the psalmist looks to YHWH, who guides him directly, through his own "kidneys."
Note for v. 7
- "In poetry לֵילוֹת sometimes seems to mean parts of the night, nocturnal hours Is 21.8 (cf. LXX); Ct 3.1,8; Ps 16.7; 92.3; 134:1" (JM §136b). The Septuagint translates לֵילוֹת here as a singular, "night" (νυκτός), as do most modern translations (cf. NRSVue, NJPS, CEB, NEB, NIV, NLT, ESV).
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v. 8
| Hebrew | Verse | English |
|---|---|---|
| שִׁוִּ֬יתִי יְהוָ֣ה לְנֶגְדִּ֣י תָמִ֑יד | 8a | I have placed YHWH before me always; |
| כִּ֥י מִֽ֝ימִינִ֗י בַּל־אֶמּֽוֹט׃ | 8b | because he is at my right side, I will not be shaken. |
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
Clause
Subject
Predicate
verb: שִׁוִּיתִי I have placed
Object
noun: יְהוָה YHWH
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: לְנֶגְדּ before
Object
suffix-pronoun: ִי me
Adverbial
adverb: תָמִיד always
Fragment
Clause
Subject
Predicate
verb: אֶמּוֹט I will be shaken
Adverbial
adverb: בַּל not
SubordinateClause
Conjunction
conjunction: כִּי because
Clause
Subject
Predicate
verb: he is
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ at
Object
ConstructChain <gloss="my right side">
noun: ימִינ right side
suffix-pronoun: ִי me
Notes
Note for v. 8
- The כִּי in v. 8 is usually interpreted and translated as a causal conjunction: because (כִּי) he is at my right hand" (ESV, KJV, NRSVue, CSB, NET, cf. NIV, NLT, CEB).[20] One issue with this interpretation is that it results in the somewhat unusual situation of a verbless clause without an explicit subject: "because [he is] at my right hand." We would normally expect a subject, e.g., *כִּי הוּא מִימִינִי*, or a copula, e.g., *כִּי יִהְיֶה מִימִינִי*. Nevertheless, as Jöuon and Muraoka note, in nominal clauses, "the pronoun is sometimes only implied" (§154b; cf. GKC §116s).[21] A good example is the כִּי clause in 2 Chr 16:10: "for he was in a rage with him (כִּי־בְזַעַף עִמֹּו) because of this."
No Lexical notes to display for this diagram.
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 8b alternative
SimpleGrammar
DiscourseUnit [v. 8b alternative] <status="alternative">
Fragment
particle: כִּי yes
Fragment
Clause
Subject
Predicate
verb: שִׁוִּיתִי <status="elided"> I have placed
Object
noun: יְהוָה <status="elided"> YHWH
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ at
Object
ConstructChain <gloss="my right side">
noun: ימִינ right side
suffix-pronoun: ִי me
Fragment
Clause
Subject
Predicate
verb: אֶמּוֹט I will be shaken
Adverbial
adverb: בַּל not
Notes
Note for v. 8
- Another option is to interpret v. 8 as follows: "I have set YHWH before me forever; // yes [I have set him] at my right hand! I will not be shaken."[22] According to this interpretation, כִּי is an asseverative particle: "yes." This use of כִּי is admittedly rare,[23] but a good example is found in Ps 49:16 (מִיַּד־שְׁאוֹל כִּי יִקָּחֵנִי, see The Syntax and Meaning of Psalm49:16) and perhaps also Ps 128:2 (יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל).[24] This interpretation would have the advantage of explaining why there is no pronoun (הוּא).
No Lexical notes to display for this diagram.
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No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 9
| Hebrew | Verse | English |
|---|---|---|
| לָכֵ֤ן ׀ שָׂמַ֣ח לִ֭בִּי וַיָּ֣גֶל כְּבֵדִ֑י | 9a | Therefore, my heart rejoices, and my liver is glad. |
| אַף־בְּ֝שָׂרִ֗י יִשְׁכֹּ֥ן לָבֶֽטַח׃ | 9b | What's more, my body will dwell securely. |
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
particle: לָכֵן therefore
Fragment
Clause
Subject
ConstructChain <gloss="my heart">
noun: לִבּ heart
suffix-pronoun: ִי me
Predicate
verb: שָׂמַח rejoices
Conjunction
conjunction: וַ and
Clause
Subject
ConstructChain <gloss="my liver">
noun: כְּבֵד liver <status="revocalization">
suffix-pronoun: ִי me
Subject
ConstructChain <status="alternative">
noun: כְּבוֹד glory
suffix-pronoun: ִי me
Predicate
verb: יָּגֶל is glad
Fragment
particle: אַף what's more
Fragment
Clause
Subject
ConstructChain <gloss="my body">
noun: בְּשָׂר body
suffix-pronoun: ִי me
Predicate
verb: יִשְׁכֹּן will dwell
Adverbial
PrepositionalPhrase <gloss="securely">
Preposition
preposition: לָ
Object
noun: בֶטַח security
Notes
No Grammar notes to display for this diagram.
Note for v. 9
- There are several cases in the Masoretic Text where the phrase "my glory" (כְּבוֹדִי) is poetically parallel to words like "soul" (נֶפֶשׁ) (Gen 49:6; Ps 7:6) and "heart" (לֵב) (Pss 57:8; 108:2) and appears to refer to the "self" (see also Ps 30:13). Some scholars see this as a figurative extension of the word "glory" (כָּבוֹד). SDBH, for example, defines the usage as follows: "literally: glory; hence: = the inner person of a human being ◄ as the glory and pride of that individual" (SDBH). But others have argued that, in these cases, the text should be revocalized to כָּבֵד: liver (so HALOT, TDOT; cf. Nötscher 1952). Three arguments support this conclusion. First, in Genesis 49:6, where the MT has "my glory" (כְּבֹדִי), the Septuagint has "my liver" (τὰ ἥπατά μου) (= כְּבֵדִי). If this early (third-century BC) exegetical tradition is correct, then it provides a case in which the Masoretic vocalization of כבדי as כְּבֹדִי (“my glory”) is secondary and the text should instead be read as כְּבֵדִי (“my liver”). Second, in Psalm 16:9, several medieval Hebrew manuscripts read כבד, without the waw (see Kennicott 1776, 316). This spelling, which could very well be the earlier spelling, fits with the revocalization to כְּבֵדִי (“my liver”). Third, the meaning “my liver” (כְּבֵדִי), a reference to the “self,” fits well in the context of Psalm 16. Several body parts, including internal organs, are mentioned in the immediate context: “my kidneys” (v. 7b), “my right hand” (v. 8b), “my heart” (v. 9a), “my body” (v. 9b). Furthermore, if there is a poetic allusion to the Ancient Near Eastern practice of “extispicy” (examining animal entrails for divine messages; see note on v. 7), then a reference to the “liver” would be appropriate, since the liver was the most important organ involved in this practice (see e.g., Maul 2015). Therefore, we conclude with Waltke: "The best solution is to emend the text to כְּבֵדִי ('my liver'), supposing that when the early use of liver to designate emotions in Canaanite literature was lost, its textual tradition came to be vocalized as כָּבוֹד" (Waltke 2010, 323). In this context, "liver" (like "heart" and "kidneys") describes the "seat of human emotion" (DCH).
Note for v. 9
- The prepositional phrase לָבֶטַח expresses a qualitative relationship (BHRG §39.11.6.b; cf. Jenni 2000, 280), i.e., "in security" >> securely. "To dwell securely" (שׁכן לָבֶטַח) is a common expression (cf. Deut 33:12, 28; Jer 23:6; 33:16; Prov 1:33).
No Verbal notes to display for this diagram.
Note for v. 9
- On the reading כְּבֵדִי ("my liver") instead of כְּבוֹדִי ("my glory"), see the lexical note. In short, we conclude: "The best solution is to emend [= revocalize] the text to כְּבֵדִי ('my liver'), supposing that when the early use of liver to designate emotions in Canaanite literature was lost, its textual tradition came to be vocalized as כָּבוֹד" (Waltke 2010, 323).
v. 10
| Hebrew | Verse | English |
|---|---|---|
| כִּ֤י ׀ לֹא־תַעֲזֹ֣ב נַפְשִׁ֣י לִשְׁא֑וֹל | 10a | For you will not abandon my life to Sheol; |
| לֹֽא־תִתֵּ֥ן חֲ֝סִידְךָ֗ לִרְא֥וֹת שָֽׁחַת׃ | 10b | you will not let your loyal one experience decay. |
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
particle: כִּי for
Fragment
Clause
Subject
Predicate
verb: תַעֲזֹב you will abandon
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="my life">
noun: נַפְשׁ life
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ to
Object
noun: שְׁאוֹל Sheol
Fragment
Clause
Subject
Predicate
verb: תִתֵּן you will give >> you will not let
Adverbial
adverb: לֹא not
Object
ConstructChain <gloss="your loyal one">
noun: חֲסִידְ loyal one
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="experience decay">
Preposition
preposition: לִ to
Object
Clause
Predicate
verb-infinitive: רְאוֹת see >> experience
Object
noun: שָׁחַת decay
Notes
No Grammar notes to display for this diagram.
Note for v. 10
- Most modern translations and lexicons claim that the word שָׁחַת in this verse is a reference to "the grave" or "the pit" (NRSVue, NJPS, NET, NEB, NAB; cf. LUT, ELB, EÜ, ZÜR; Targum: בשחיותא; so HALOT, DCH, BDB, Gesenius 2013, 1344–1345). The word שַׁחַת often means "pit" (e.g., Pss 7:6; 35:7; 55:24; 94:13). That it means "pit" in this case is supported by the parallel term "Sheol," which is often juxtaposed with another word for "pit" (בּוֹר; see Isa 14:15; 38:18; Ps 30:4; Prov 1:12). On the other hand, the Septuagint translates this word with the abstract noun decay or "corruption" (διαφθορά): "the condition or state of rotting or decaying" (BDAG).[25] This interpretation then becomes part of apostolic arguments regarding the resurrection of Jesus (see esp. Acts 2:25–32; cf. Acts 13:34–36). Some modern translations reflect this interpretation: "decay" (NIV, NASB, CSB), "corruption" (KJV, ESV; cf. Peshitta: ܚܒܠܐ; Jerome [Hebr.]: corruptionem). It could be that this meaning of the word שַׁחַת ("pit") is a metaphorical extension of its concrete sense: "pit >> corruption." It could also be that the word שַׁחַת in this verse is not the word "pit" that occurs elsewhere, but an identical-sounding word (a homonym) related to the root שׁחת ("be ruined, become corrupt"). By contrast, the word שַׁחַת in the sense of "pit" is probably related to the root שׁוּחַ—"to sink low." An analogy would be the form נַחַת, which is both a word for "rest" (from the root נוּחַ) and a word for "descent" (from the root נחת) (so Waltke 1997, 1113). The word שַׁחַת as "corruption" (from שׁחת) probably occurs in Job 17:14—"if I say to corruption, ‘You are my father,’ and to the worm, ‘My mother’ or ‘My sister’" (Job 17:14, NIV; so Waltke 1997, 1113; cf. LXX: θάνατος; Aquila and Theodotion: διαφθορά). The identification of שַׁחַת as "father" in Job 17:14 makes it clear that שַׁחַת is not the word for "pit," which is a feminine word, but the word for "corruption," which is masculine. Similarly, in Psalm 16:10, שָׁחַת is more likely the word for "corruption" (from שׁחת) than the word for "pit" (from שׁוּחַ). This meaning fits better with the verb "see" or experience (לִרְאֹות). As Waltke argues, "'To see' expresses the ideas of 'experiencing,' 'enduring,' 'proving,' and the like, and takes for its object a nom. indicative of state of the soul or of the body: e.g., to see death (Ps 88:48 [49]), to see trouble/evil (90:15; Jer 44:17), to see sorrow (Jer 20:18), to see famine (5:12), to see affliction (Lam 3:1). On the contrary, when indicating the idea of place (e.g., pit, grave, Sheol, gates of death, etc.), the Hebrew authors use a vb. of motion; e.g., to come (Job 5:26), to go (Isa 38:10; Eccl 9:10), to draw near (Ps 88:3 [4]; 107:18), to descend (Job 21:13), to fall (Ps 7:15 [16]; 57:7). The expression 'to go down to the pit' occurs 4× in the Psalter; 9× in Ezek; cf. Prov 1:12; Isa 38:18. In this case, the ancient versions, not modern lexicographers, have the better of the argument, and so does the NT" (Waltke 1997, 1113).[26] "Decay" (שַׁחַת), then, appears to be a poetic synonym (albeit more specific, or intensified) for "death" (מָּוֶת).[27]
Note for v. 10
- The lamed preposition in the phrase לִשְׁאוֹל could indicate Sheol as the recipient of the psalmist's life; YHWH "hands over" the psalmist to Sheol, releasing him to the power of Sheol. For the use of lamed with other verbs of "giving" (e.g., נתן) or "handing over" (e.g., סגר) see Jenni 2000, Rubrik 31. According to this interpretation, "Sheol" is personified (cf. Isa 5:14; 28:15, 18; Hab 2:5; Prov 1:12).
- Alternatively, the lamed preposition could indicate "Sheol" as the place in which YHWH "leaves" the psalmist. A good example of this usage is in Job 39: "[The ostrich] leaves (תַעֲזֹב) its eggs to the earth (לָאָרֶץ) and lets them be warmed on the ground, forgetting that a foot may crush them and that a wild animal may trample them" (Job 39:14–15, NRSVue). See, for example, NKJV: "For You will not leave my soul in Sheol" (cf. NLT).
No Verbal notes to display for this diagram.
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v. 11
| Hebrew | Verse | English |
|---|---|---|
| תּֽוֹדִיעֵנִי֮ אֹ֤רַח חַ֫יִּ֥ים | 11a | You will show me the way to life |
| שֹׂ֣בַע שְׂ֭מָחוֹת אֶת־פָּנֶ֑יךָ | 11b | – fullness of joy in your presence, |
| נְעִמ֖וֹת בִּימִינְךָ֣ נֶֽצַח׃ | 11c | delights in your right hand – forever. |
Preferred
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
Clause
Subject
Predicate
verb: תּוֹדִיעֵ make know >> show
Object
suffix-pronoun: נִי me
SecondObject
Apposition
Nominal
ConstructChain <gloss="the way to life">
noun: אֹרַח way
noun: חַיִּים life
Nominal <gloss="fullness of joy in your presence">
ConstructChain
noun: שֹׂבַע fullness
noun: שְׂמָחוֹת joy
Adjectival
PrepositionalPhrase
Preposition
preposition: אֶת with
Object
ConstructChain
noun: פָּנֶי face >> presence
suffix-pronoun: ךָ you
Nominal <gloss="delights in your right hand">
Nominal
adjective: נְעִמוֹת delightful
Adjectival
adverb: נֶצַח eternal<status="alternative">
Adjectival
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain
noun: ימִינְ right hand
suffix-pronoun: ךָ you
Adverbial
noun: נֶצַח forever
Notes
Note for v. 11
- Most modern translations analyze v. 11 as three separate clauses (see the alternative diagram for v. 11bc). E.g., ESV: "You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore" (cf. NJPS, NRSVue, CSB, KJV, NET, REB, LUT, ZÜR). According to this interpretation, the first clause is verbal, and the second and third clauses are verbless.
- Others interpret v. 11 as one long clause. E.g., Craigie (1983, 154): "You make me to know the path of life, the full rejoicing of your presence, the perpetual pleasantness by your right hand" (so also Jerome [Hebr.]: ostendes mihi semitam vitae, plenitudinem..., decores... aeternos). According to this interpretation, the noun phrases in v. 11bc are in apposition to "the way to life" in v. 11a. YHWH will show the psalmist the way to life, i.e., fullness of joy in his presence and delights in his right hand. The word "forever" could either modify "delights" (so Jerome) or modify the clause as a whole: "You will show me... forever."
- The second of these two interpretations makes for stronger cohesion within the verse and fits better in the context.
No Lexical notes to display for this diagram.
Note for v. 11
- The "path of life" (אֹרַח חַיִּים) is the path to life (cf. LUT, NGÜ, GNB: Weg zum Leben), i.e., "the path that leads to life" (GNT, cf. Prov 10:17; 15:24; cf. the same idea expressed in Matt 7:14—"the way that leads to life" [ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν]).
Note for v. 11
- The preposition אֶת, in the phrase אֶת־פְּנֵי, "indicates that a trajector x [here = abundant joy] is positioned in front of a landmark y [here = YHWH]" (BHRG §39.5(b); cf. Pss 21:7; 140:14). Most English translations have in your presence (ESV, NIV, NLT, NET, NJPS).
Note for v. 11
- The bet prepositional phrase in your right hand (בִּימִינְךָ) could either mean "at your right hand" (ESV, NIV, CSB; cf. LUT) or "in your right hand" (NASB, NJPS; cf. ELB, EÜ, ZÜR, HFA, NGÜ, GNB). According to the former, "delights" (נְעִמוֹת) are in YHWH's presence, next to him, at his right side. According to the latter, "delights" are said to be in (and, by implication, come from) YHWH's hand: "eternal happiness comes from your hand" (cf. GNB, HFA; Ibn Ezra: "like one who gives delightful gifts"). This second interpretation – "in your right hand" – better explains the use of the bet preposition (cf. Isa 44:20; Prov 3:16; so DCH; see also Ps 48:11). For the interpretation "at your right hand," we might have expected the preposition lamed (1 Kgs 2:19; Pss 45:10; 110:1) or עַל (Pss 109:6; 110:5; Zech 4:11; 1 Chr 6:24; 2 Chr 18:18).
Note for v. 11
- For the appositional relationship between "way to life" and the following noun phrases, see the Grammar note.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.
v. 11bc alternative
SimpleGrammar
DiscourseUnit [v. 11bc alternative] <status="alternative">
Fragment
Clause
Subject
ConstructChain
noun: שֹׂבַע fullness
noun: שְׂמָחוֹת joy
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="in your presence">
Preposition
preposition: אֶת with
Object
ConstructChain
noun: פָּנֶי face >> presence
suffix-pronoun: ךָ you
Fragment
Clause
Subject
Nominal
adjective: נְעִמוֹת delightful
Predicate
verb: are
Complement
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="your right hand">
noun: ימִינְ right side
suffix-pronoun: ךָ you
Adverbial
noun: נֶצַח forever
- ↑ So also in Ps 35:23 – אֱלֹהַי וַאדֹנָי. Cf. Baethgen 1904, 41; Delitzsch 1996, 137.
- ↑ LXX: Κύριός μου; Jerome [iuxta Hebr.]: Dominus meus; Peshitta: ܡܪܝ; cf. Targum: אלהי. Modern translations that have "my Lord" include ESV, NIV, CEB, NRSVue, CSB, NJPS, NLT, CEV, GNT, REB, GNB, EÜ, HFA, BDS, S21, NFC, NVI, BTX4, etc. Translations that have "the Lord" (without a first-person suffix) include LUT, ZÜR, NBS.
- ↑ This use of lamed might be viewed as an extension of the frequent use of lamed to indicate belonging.
- ↑ The French text of this translation reads: "Les saints qui sont dans le pays, eux-mêmes et les braves, tout mon plaisir est en eux."
- ↑ For a different interpretation, see Delitzsch 1996, 139: "They are not called מִדָּם as actually consisting of blood, or of wine actually mingled with blood; but consisting as it were of blood, because they are offered with blood-stained hands and blood-guilty consciences."
- ↑ French text: "Ceux qui cherchent les faveurs d'un autre dieu ne feront qu'augmenter leurs tourments."
- ↑ See König 1910, 151, following the explanation of Delitzsch (ksee 1996, 140).
- ↑ So Rashi, who suggests תּוֹמִיךְ is a cognate to יִמַּךְ ("become low" = ישפל) in Eccl 10:18 and that it means "you cause to rest" (הניחותה) or "you lower" (השפלת), i.e., "you lower my hand onto my portion" (השפלת ידי על הגורל).
- ↑ So Dahood 1966, 89.
- ↑ The use of a different grammatical gender in each instance might be a poetic device. As Berlin notes, Hebrew poets sometimes used the same root in different genders to create morphological parallels across lines (2008, 41–44). The use of the root נעם in two different genders in vv. 6, 11 might represent the same feature at a macro-level.
- ↑ For feminine nouns with this ending, see GKC §80g and JM §89m. An example is the noun זִמְרָה, which occasionally appears as זִמְרָת (Exod 15:2; Isa 12:2; Ps 118:14). See also Rendsburg 2003, 13–14, who notes several examples of "feminine singular nominal ending -at (pointed with either patah or qamets), as in Phoenician, Moabite, and Aramaic." See e.g., פֹּרָת in Gen 49:22; שִׁפְעַת in 2 Kgs 9:17; חֲמַת in Hos 7:5; etc. Given the northern/Israelite association of some of these texts and the parallels in languages of the northern Levant, like Phoenician and Aramaic, it is plausible, as Rendsburg argues, that the feminine ending -at is a feature of northern, or Israelian, Hebrew. On the endings of feminine singular nouns in Phoenician (-ot, -t, -it), see Krahmalkov 2001, 120–121.
- ↑ Cf. the Septuagint: ἡ κληρονομία μου. It is possible that the Septuagint translator added the pronoun into his translation for the sake of clarity and naturalness. It is also plausible that he interpreted the form as defective in spelling, as he did with אָמַרְתִּ in v. 2. Still another possibility is that the translator's exemplar read נחלתי. Pietersma suspects the difference between Greek and Hebrew here is "textual rather than interpretational" (10).
- ↑ In Phoenician, nouns with a first-person singular suffix can be written defectively. See Krahmalkov 2001, 51.
- ↑ Cf. Ibn Ezra, who quotes another Rabbi as claiming that נחלת is "like נחלתי."
- ↑ Cf. Kraus 1988, 238–239: "Yahweh has given advice (יעץ) to the petitioner who sought refuge with him (v. 1). For the interpretation of this verb we could probably adduce v. 11: Yahweh has 'shown the way of life' to the petitioner; that is the content of the 'advice.' Thus we may therefore think of a word of God which the singer of our psalm has received... The 'way of life' (v. 11) has been revealed to one caught in the peril of death (vv. 9–10)."
- ↑ Maio 1999, article abstract.
- ↑ COS 1.102, p. 342; KTU 1.16, VI, 26.
- ↑ Maul 2015; cf. Ezek 21:26.
- ↑ See e.g., Starr 1992, 47.
- ↑ So LXX: ὅτι; Jerome (iuxta Hebr.): quia; Targum: מטול.
- ↑ The omission of the pronoun happens most often in participial clauses, especially after הִנֵּה. It also happens in some הִנֵּה clauses without the participle. In verbless clauses like the one here in Ps 16:8, the pronoun is generally expected. Jöuon and Muraoka note Ps 16:8 as a possible exception to this rule, together with Job 9:32 (§154c). See also 2 Chr 16:10.
- ↑ So Ḥakham 1979, 71; Spronk 1986, 335.
- ↑ See Locatell 2017, 275–276.
- ↑ Note, however, that in these cases, כִּי precedes the verb, and it is itself preceded by a verbal argument. By contrast, in Ps 16:8b, כִּי is at the beginning of the line, and it precedes a prepositional phrase.
- ↑ When the word שַׁחַת occurs in the Psalter, the translator typically translates it with the word διαφθορά (Pss 9:16; 30[29]:10; 35[34]:7; 55[54]:24) or with one of its cognates, καταφθορά (Ps 49[48]:10), φθορά (Ps 103[102]:4). Twice, however, the translator uses the Greek word for "hole" (βόθρος) (Pss 7:16; 94[93]:13; in both instances, the word occurs in the context of "digging"). It is not clear whether the translator recognized two different Hebrew words in the form שַׁחַת ("corruption" and "hole") or whether he only recognized one word, which he translated in each case according to the context.
- ↑ The same argument would apply to Ps 49:10—"so that they should live on forever and not see decay (יִרְאֶה הַשָּׁחַת)" (NIV, cf. KJV, NASB).
- ↑ Note the similar expression in Ps 89:49 – מִ֤י גֶ֣בֶר יִֽ֭חְיֶה וְלֹ֣א יִרְאֶה־מָּ֑וֶת. Compare also Hosea 13:4—מִמָּ֖וֶת אֶגְאָלֵ֑ם—and Ps 103:4—הַגֹּואֵ֣ל מִשַּׁ֣חַת חַיָּ֑יְכִי. Finally, note the frequent parallelism between "death" and "Sheol" (Pss 6:6; 18:6; 49:15; 89:49; 116:3; Prov 5:5; 7:27; Song 8:6).